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. THE 

RELIGIOJVS 

AND 

RELIGIOUS  CEREMONIES 

OF  ALL  NATIONS, 

wrrn  a view  of  the 

PRESENT  STATE  OF  THE  WORLD, 

AS  TO  RELIGION,  POPULATION,  RELIGIOUS  TOLERATION,  GOVERN- 
MENT, EDUCATION,  Sic. 


A VIEW  OF 


ALL  RELIGIONS; 

X 

AND  THE 

RELIGIOUS  CEREMONIES 

OF  ALL  NATIONS  AT  THE  PRESENT  DAY. 

IN’  FOT7A  PARTS. 


Part  !• 

CHRISTIANITY. 
Part  II. 
JUpAISM. 


Part  III. 

MAHOMETANISM. 
Part  IV. 
PAGANISM. 


INCLUDING  AN  ABRIDGMENT  OF 
"THl^  XROX.RTRV  OF  THE  HUTEOOS; 

THEIR  HISTORY,  LITERATURE,  RELIGION,  MANNERS  AND 
CUSTOMS,  &e. 

BY  WILLIAM  WARD,  D.  D. 

of  Serampore.” 

WITH  THE  RELIGION  AND  CEREMONIES  OE  OTHER 

PAGAN  NATIONS. 


Compiled  and  Selected  from  the  best  Authorities, 

BY  THOMAS  ROBBINS, 

Minister  of  the  Gospel  in  East-Windsor,  Corlif- 


SECOND  EDITION. 


HARTFORD ; 

OLIVER  D.  COOKE  & SONS. 


1824, 


CONTENTS 


i^ART  I CHRISTIANITY. 

PART  If JUDAISM. 

PART  1 1 [ MAHOMETANISM 

PART  IV PAGANISM. 


r 

1- 


- [ 


DISTRICT  OF  CONNECTICUT,  ss. 

Be  it  temembered,  That  on  the  twenty  first  day  of  Novem- 
L.  S.  her,  in  the  forty-eighth  year  of  the  independence  of  the  United 
States  of  America,  Oliver  D.  Cooke  & Sons,  of  the  said  dis- 
trict, have  deposited  in  this  office  the  title  of  a Book,  the  right  whereof 
they  claim  as  proprietors,  in  the  words  following,  to  wit : 

“ All  Religions  and  Religious  Ceremonies,  in  two  parts.  Part  I. 
Christianity,  Mahometanism,  and  Judaism,  To  which  is  added  a Tab- 
ular Appendix,  exhibiting  the  present  state  of  the  world  as  to  .'■eligpon, 
population,  religious  toleration,  government,  &c.  by  Thomas  Williams. 
Part  11.— A view  of  the  history,  religion , manners  and  customs  of  the 
Hindoos,  by  William  Ward.  Together  with  the  religion  and  ceremo- 
nies of  other  Pagan  Nations.” 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  enti- 
tled, “An  act  for  the  encouragement  of  learning,  by  securing  the  copies 
of  Maps,  Charts  and  Books  to  the  authors  and  proprietors  of  such  cop- 
ies, during  the  times  therein  mentioned.” 

1 CHARLES  A.  INGERSOLL, 

\ Chrk  of  the  District  of  Connecticut. 

A tfue  copy  of  Record,  examined,  and  sealed  by  me,  f 

I CHARLES  A.  INGERSOLL, 

Cierk  of  the  DUlrict  of  Conneclieut. 


PLAN  OF  THE 

FIRST  PART  OF  THE  WORK. 


1st.  To  exhibibit  an  impartial  view  of  the  Doctrines  of  each 
Religious  denomination  of  the  present  day,  as  they  are  pro- 
fessed by  each  sect,  taken  as  far  as  is  practicable  from  their 
own  Creeds  or  Confessions  of  faith  ; and  when  this  could  not 
be  done,  to  use  the  words  of  their  most  respected  and  distin- 
guished divines. 

2d.  In  order  as  far  as  possible,  to  exclude  the  spirit  of  contro- 
versy from  the  work,  it  has  been  the  practice  to  present, 
simply, ii^tements  o/ facts  without  disputation. 

3d.  In  compiling  the  work,  it  has  been  the  aim  to  render  it  in- 
structive and  interesting  ; to  treat  of  the  numerous  sects  in 
such  a manner  as  to  avoid  giving  just  cause  of  ofl’ence. 


ADVERTISEMENT. 

In  the  following  Work,  the  compiler  has  made  his  selections 
and  obtained  facts  from  the  best  sources  with  which  he  was 
acquainted.  He  has  been  most  indebted  to  Dr.  Hurd’s  “ Uni- 
versal History  of  the  Rites,  Ceremonies,  and  Customs  of  the 
whole  World  to  a learned  work,  entitled  “ The  Religious 
World  displayed,”  by  the  Rev.  Robert  Adam,  of  Edinburgh  ; 
and  to  a late  laborious  publication  under  the  title  of  “ The  Re- 
ligions and  Religious  Ceremonies  of  all  Nations,”  by  the  Rev. 
J.  Nightingale. 

In  the  present  edition,  the  volume  has  been  carefully  revised, 
some  things  e^unged,  and  considerable  original  matter  has 
been  added.  The  quick  sale  of  the  former  edition,  though 
laige,  has  induced  the  compiler  to  take  much  pains  to  make^ 
the  present  one  useful  to  its  readers.  The  more  we  know  of 
the  various  religious  sentiments  of  our  fellow  men,  with  their 
multiplied  rites  and  ceremonies,  the  greater  reason  shall  we 
perceive  to  approve  of  the  doctrines  and  practices  of  most  of 
the  churches  in  this  land,  which  partake  so  much  of  the  simpli- 
city that  is  in  Christ.  The  first  Planters  of  all  the  early  Colo- 
nies, which  now  compose  the  United  States,  had  a primary 
regard  to  the  interests  of  religion  in  sitting  down  in  the  western 
wilderness.  While  we  walk  in  their  steps  the  blessings  of  our 
Fathers’  God  will  not  be  withheld  from  us. 

East-Windsor,  July  6,  1821. 


GRAND  DIVISIONS 


6F  THE 

RELZaZOUS  WOZILD. 


THE  Religious  World  is  divided  into  four  grand 
Systems, viz.  Christianity — Judaism — Mahometanism* — 
«nd  Paganism. 

1.  Christianity  includes  all  those  who  believe  that  the 

promised  Messiah  is  already  come,  that  Christ  is 

the  Messiah,  and  the  Saviour  of  the  world. 

2.  Judaism,  all  those  who  still  expect  and  look  for  a 
promised  Messiah. 


3.  Mahometanism,  all  those  who  acknowledge  Ma^ 
hornet  to  have  been  a Prophet  ; and 


4.  Paganism,  all  those  who  have  not  the  knowledge 
of  the  true  God,  but  worship  idols. 


The  only  people  who  may  not  be  classed  under  one 
or  other  of  these  four  divisions,  are,  the  Deists  and  the 
Atheists  ; — the  latter  differing  from  them  all  in  owning 
no  religion  ; and  the  former,  in  owning  no  divine  revela- 
tion as  the  foundation  of  their  religion. 

The  inhabitants  of  the  world  may  be  supposed  to 
amount,  at  the  present  time,  to  about  800,000,000, 
Of  whom  we  may  suppose 


The  Christians  to  he 
The  Jews, 

The  Mahometans, 
The  Pagans, 


175,500,000 
2 500,000 

140.000. 000 

482.000. 000 


800,000,000 


♦The  name  of  the  Arabian  impostor  is  written  differently,  by  differ- 
ent authors,  as  Mahomet,  Mahomed,  Mobammid,  &c.  As  the  names 
Mahomet  and  Mahometanism,  have  been  generally  used  in  our  lan- 
guage, and  have  the  authority  of  the  best  writers,  they  are  adopted  in 
this  summary. 


Grand  Divisions  of  the  Religions  World.  Yii. 
The  grand  Subdivisions  among  Christians’  are, — 

1 . The  Greek  and  Eastern  Churches. 

2.  The  Roman  Catholics,  who  acknowledge  the  au- 
thority of  the  Pope  ; and, 

3;  The  Protestant,  or  Reformed  Churches  and  Sects, 
who  reject  it* 

Their  numbers  may  be  thus, — 

The  Greeit  and  Eastern  Churches,  - 30,000,000 

The  Roman  Catholics,  ...  80,000,000 

The  Protestants,  - - - 65,500,000 


175,500,000 


Mr.  Worcester  in  his  Universal  Gazetteer,  has  the 
'following  statement  of  Religious  Denominations  in  the 
United  States. 

Congregations* 


Baptists  - - • 3298 

Presbyterians  14t4 ) 2614 

Congregationalists  1200 ' 

Methodists  - - 1875 

German  Lutherans  • - - - 650 

Friends  or  Quakers  ...  . 625 

Episcopalians  ...  . 400 

Dutch  Reformed  - - - - 150 

Associate  and  other  Presbyterians  - - 210 

German  Calvinists  ....  100 

Moravians  h - - 50 


The  Roman  Catholics  have  one  Archbishop  and  four 
Bishops.  There  are  also  Universalists,  Shakers,  Tunk- 
ers,  Mennonites,  Swedenborgians,  Jews,  &c. 

Dr.  Morse  has  the  following  statement  of  Religious 
Congregations  in  the  United  States  ; 


*The  congregations  of  some  denominations,  have  far  greater  nuyn- 
Oers  attached  luthem,  than  those  of  other  denominations,  so  that  in  esti- 
mating numbers,  but  little  dependante  can  be  placed  on  the  number  of 
Congregations  or  of  nominal  preachers.  There  are  many  persons  in  this 
country  who,  occasionally,  preach,  that  do  not  profess  to  be  devoted  (o 
tbe,niinistiy  of  the  Gospel. 


viii  Grand  Divisions  of  the  Religious  World. 


Presbyterians 
Congregationalists 
Baptists  about 
Quakers 
Episcopalians 
Dutch  Reformed  Church 
Associate  do.  Presbyterian 
German  Calvinists 
Moravians 

Besides  numerous  Methodists,  and  considerable  num 
hers  of  German  Lutherans,  Universalists,  ff'  bbath  Daj 
Baptists,  &c. 

In  England,  Ireland  and  Wales,  the  number  of  Reli- 
gionists of  various  sects  and  denominations,  (says  Mr. 
Nightingale,)  may  be  estimated  nearly  as  follows  : 

1.  Church  of  England*  - - - 5,000,000 

2.  Roman  Catholicst  - - - 3,400,000 

3.  Presbyterians,  who  are  (in  England)  chiefly  Unitari- 

rians,  Arians,  and  General  Baptists  - - 60,000 

4.  Quakers  and  Moravians  ...  60,000 

5.  Wesleyan  Methodists  ....  500,000 

6.  Baptists  of  various  kinds,  exclusive  of  General  Baptists  60,000 

7.  Independents,  including  the  Whitfleldians,  and  other  Cal- 

vinistic  Methodists  - - - - 110,000 

8.  Swedenborgians  - - - 20,000 

9.  Miscellaneous  minor  Sects  - - 15,000 

10.  Resident  Jews  ...  . 15.000 

11.  Deists,  Theophilanthropists,  and  other  Free-Thinkers  25,000 


*The  number  of  Livings  in  England  and  Wales  is  above  10,500. 

+ln  England  and  Wales  there  are  about  300,000,  of  w'hom  5,000  are 
in  London.  There  are  900  Catholic  churches  and  chapels  in  England. 


1224) 
1200  S 


Congregation} 

2424 

2132 

525 

300 

150 

100 

100 

50 


INTRODUCTION 


-<5  @ O- 

RELIGION  is  the  knowledge  of  the  relation  existing  be- 
tween us  and  God,  with  the  observance  of  the  duties  thence  re- 
sulting. It  is  intellectual  and  practical.  The  mind  must  be 
informed  of  the  nature  of  the  relation  which  exists  between  man 
and  his  God,  that  the  duties  arising  from  this  relation  may  be 
duly  performed.  .And  the  performance  of  these  duties  consti- 
tutes the  great  business  of  human  life. 

The  relation  existing  between  us  and  our  God,  cannot  be  un- 
derstood, without  some  correct  views  both  of  the  divine  char- 
acter and  our  own.  God  must  be  known,  as  a being  infinite 
and  eternal,  possessed  of  every  moral  excellence,  as  our  Crea- 
tor, as  the  author  of  all  our  blessings,  as  our  holy  Redeemer 
and  Judge.  There  must  also,  be  a knowledge  of  ourselves, 
as  moral  and  immortal  beings,  as  capable  of  serving  and  plea- 
sing God.  These  truths  being  understood,  the  obligations  of 
obedience,  of  love,  of  trust  in  God,  are  easily  perceived. 
Without  a knowledge  of  the  reasonableness  of  these  duties,  it 
is  not  to  be  expected  they  will  ever  be  performed. 

Much  has  been  said  on  the  subject  of  Natural  Religion,  in- 
cluding those  truths  which,  it  is  supposed,  may  be  known  con- 
cerning God  and  moral  duty,  without  any  revelation  from  heaven. 
Our  reasonings  upon  this  subject  must  be  very  uncertain.  The 
experiment  has  never  been  made,  and  never  can  be.  There 
has  never  been  any  portion  of  mankind  wholly  destitute  of  a 
knowledge  of  those  divine  truths  which  God  has  made  known 
to  man  by  his  own  immediate  testimony.  The  ftue  Light  (the 
Lord  Jesus)  lighteth  every  man  that  cometh  into  the  world.  The 
knowledge  of  the  divine  character,  and  the  fundamental  prin- 
ciples of  moral  truth,  early  made  known  to  the  ancient  patri- 
archs, can  never  be  wholly  obliterated  from  the  minds  of  their 
posterity.  God  made  known  his  will  to  mankind,  in  various 
U'ays,  from  age  to  age,  previous  to  the  times  of  the  prophets  of 
Israel.  Many  of  these  early  revelations,  we  have  reason  to  be- 
lieve, are  not  recorded  in  the  volume  of  divine  truth.  Job  and 
his  friends,  as  well  as  many  others,  understood  the  first  princi- 
ples of  the  divine  character  and  of  moral  truth,  previous  to  tlie 
time  of  Moses.  The  Church  of  God,  always  the  depository  of 
revealed  truth,  has  ever  been  so  situated  as  to  afford  the  greatest 
facilities  of  intercourse  with  the  various  nations  and  tribes  of 
men. 

Though  we  know  but  little  from  facts  of  what  the  human 
mind  could  discover  in  the  researches  of  moral  truth,  without 

2 


K 


INTRODUCTIOxX. 


the  aid  of  divine  revelation,  it  is  not  to  be  doubted  that  the 
works  of  creation  and  providence  afford  evidence,  if  justly  per- 
ceived, of  the  essential  perfections  of  God,  and  of  the  funda- 
mental principles  of  moral  obligation.  Yet,  through  the  defects 
of  a darkened  understanding,  perverted  by  the  corruptions  of 
the  heart,  this  evidence  is  but  imperfectly  discerned,  and  the 
truth  poorly  understood. 

We  thus  perceive  the  necessity  of  a full  revelation  from  God, 
to  teach  us  his  character  and  our  own,  to  learn  us  our  duties  to 
him  and  our  fellow  men,  and  to  make  known  our  privileges,  our 
hopes,  and  prospects.  Such  a revelation  he  has  given,  through 
the  medium  of  prophets  and  apostles,  and  has  not  left  the  wond 
without  a witness,  in  addition  to  the  benevolence  of  his  works, 
that  he  is  indeed  coon. 

Various  and  multiplied  are  the  systems  of  religion  that  have 
jjrevailed  and  still  exist  among  mankind.  Sceptical  minds  have 
greatly  exulted  in  this  fact,  and  have  attempted  to  deduce  from 
it  a favourite  conclusion,  that  religion  itself  has  no  higher  ori- 
gin than  the  interests  and  fancies  of  men.  The  correct  conclu- 
-ion,  however,  from  this  fact,  must  be  directly  the  reverse. 
From  a just  view  of  the  human  character,  we  have  no  right  to 
believe  man  would  have  any  religion  at  all,  had  it  not  been 
originally  taught  from  heaven.  The  earliest  records  of  nations 
clearly  prove  that  the  most  ancient  religion  of  mankind  was  the 
worship  of  one  God.  This  preceded  all  idolatry.  The  most 
famous  divinities  of  India,  Egypt,  and  Greece,  were  deified 
men,  heroes,  founders  of  cities,  and  public  benefactors,  conse- 
crated, after  their  death,  by  the  affection  and  pride  of  their 
countrymen,  to  the  privileges  of  celestial  beings.  Most  people, 
however,  constantly  acknowledge  a supreme  invisible  God, 
superior  to  their  favorite  deities,  and  not  degraded,  like  them, 
by  the  vices  and  passions  of  men.  The  most  ancient  idolatry 
was  far  less  absurd  than  that  which  received  the  improvement 
and  refinement  ot  later  times. 

In  giving  our  readers  a view  of  the  various  religions  and  re- 
ligious ceremonies  which  prevail  among  mankind,  it  is  necessa- 
ry to  consider  the  false  as  well  as  the  true.  Or,  to  speak  in 
milder  terms,  those  which  are  the  least  conformable  to  truth,  as 
well  as  those  which  are  the  most  consistent  wdth  the  divine 
precepts.  While  it  is  probable,  there  is  no  religious  communi- 
ty wholly  destitute  of  errors,  still,  as  all  religion  had  its  origin 
lii  the  revealed  will  of  God,  we  may  hope  there  is  no  religious 
lyslem  without  some  mixture  of  truth. 

Our  attention  will  naturally  be  directed,  in  the  first  place,  to 
Christianity.  Not  only  because  it  is  the  religion  of  the  time 
God,  and  the  only  one  established  upon  the  basis  of  his  reveal- 
ed truth,  but  as  it  is  professed  by  a greater  portion  of  mankind 
than  any  other,  including  all  the  most  enlkhtened  nations  of  the 
world.  Judaism  may  perhaps  be  thought  to  deserve  a prior 
consideration,  as  this  is  more  ancient  than  Christianity,  and  also 
of  divine  aufhorilv.  But  Judaism  has  now,  in  a great  measure, 


INTRODUCTION. 


XI 


re.iscd  to  exist,  and  has  become  emerged  in  the  religion  ot 
Christ,  as  it  was  designed  to  he,  and  cannot  hold  a-  very  im- 
portant place,  though  it  will  deserve  a distinct  consideration 
in  the  progress  of  this  work.  Christianity  is  built  upon  the 
foundation  of  prophets,  (Jews]  as  well  as  apostles,  Jesus  Christ 
being,  of  the  whole,  the  chief  corner  stone. 

CHRISTIANITY  is  tlie  religion  of  all  who  believe  inChri.-t 
Jesus  as  the  Saviour  of  men,  and  receive  the  hoi)’  scriptures  as 
the  word  of  God.  This  ndigion  is  professed  by  the  people  ot 
all  Christian  countries,  and  recc^nized  by  tlieir  various  usuhges 
and  laws.  The  professors  of  Christianity  are  divided  into  a 
great  number  of  different  classes  and  denominations.  Fron; 
this  fact,  which  the  mysterious  providence  of  God  has  always 
suffered  to  exist,  the  enemies  of  this  religion  have  contended 
that  it  cannot  be  ascertained  what  Christianity  is  : they  say  that 
different  denominations  describe  it  in  a very  different  manner, 
each  pronouncing  others  to  be  wrong.  The  difference  of  senti- 
ment among  the  various  classes  of  professing  Christians  is,  in- 
deed, much  to  be  regretted  ; yet  this  difierence  has  always 
been  magnified  by  the  enemies  of  righteousness,  and  is,  in  re- 
ality, much  less  than  has  been  commonly  supposed.  Good  men, 
of  all  Christian  churches,  whenever  they  become  acquainted, 
always  find  that  they  can  truly  call  each  other  brethren.  The 
difference  which  has  existed  in  the  separate  portions  of  the 
Christian  church  has  generally  consisted  in  objects  of,  com 
I>aratively,  minor  importance,  and  not  in  the  essential  principle. s 
and  practices  of  Christianity.  No  greater  difference  in  seriti- 
Jiient,  in  practice,  in  feeling,  has  ever  existed  between  any  ex- 
tensive portions  of  Christendom  than  between  Catholics  and 
Protestants.  And  yet,  when  the  Protestants  separated  from  the 
Catholic  church,  witli  a commotion  which  convulsed  the  world, 
they  called  the  change  no  more  than  a Reformation.  They 
considered  themselves  as  remaining  on  their  former  basis, 
though  divers  alterations  and  improvements  were  necessary  to 
be  made. 

In  looking  over  the  numerous  Creeds  and  Confessions  ci 
Faith  formed  in  different  ages  and  countries,  it  is  very  interest- 
ing to  the  friends  of  righteousness,  to  perceive  a general  coin- 
cidence of  sentiment  in  all  the  fundamental  principle’s  of  divine 
truth.  Differences  in  minor  things  are  indefinitely  numerous, 
while  the  leading  features  of  the  Christian  system  are  almost 
universally  maintained. 

The  following  things  have  been  acknowledged  as  fundam^ie 
al  principles,  by  the  professed  friends  of  Christ,  with  fey  of 
ceptions,  in  all  ages  of  the  Church.  The  divine  authffirist, 
the  Holy  Scriptures,  salvation  by  the  righteousness ''of  holy 
the  perfection  of  the  Saviour’s  character,  the  necertion  of  the 
obedience  to  the  divine  commandments,  the  r^  and  misery 
dead,  the  general  judgment,  the  eternal  happifbbafn,  and  the 
of  the  righteous  and  the  wicked,  the  Christy 
Christian  Sacratwents.  / 


f 


. INTRODUCTION. 


/ 

's 


These  are  the  essential  principles  of  our  holy  religion,  and 
all  who  cordially  receive  and  observe  them  may  be  considered 
as  resting  upon  the  Rock  of  the  divine  salvation. 

While  we  take  this  general  survey  of  the  Christian  world, 
and  find  our  high  obligations  of  gratitude  to  God.  it  is  not  to  be 
fbjxolten  that  it  is  divided  into  a number  of  different  classes, 
alienated,  to  a considerable  degree,  from  each  other,  not  less 
from  a rvant  of  intercourse  and  correct  information,  than  from 
teal  differences  in  sentiment  and  practice.  A just  view  of  these 
is  necessary  to  a correct  knowledge  of  the  various  religions  of 
tlie  world,  and  may  have  a tendency  to  promote  that  charity 
which  is  the  bond  of  perfectness.  In  an  attempt  to  present 
such  a view  to  our  readers,  the  Catholic  Church,  on  account  of 
its  antiqiuty,  its  numbers,  and  various  other  considerations,  will 
deserve  the  first  attention.  The  Greek  Church,  indeed,  claims 
a priority  in  the  time  of  its  existence,  yet,  for  the  reasons  men- 
tioned, and  the  deeper  interest  felt  by  Americans  in  the  Catho- 
lic Chun;h,  we  conclude  to  give  that  the  first  place  in  the  fal- 
lowing work. 


^*ART  i. 


CHRISTJAMTV. 


CHAPTER  1. 

THE  CATHOLIC  CHERCH. 

ThI  i-ise  onlfresle?  hfcfuJed  thc%!!nUi!^  or  general, 

assume  Hie  appellation  of  Ca?AoIIc  belil  ^ Ciinstian  cliurch  to 

fo  distinguish  itself  from  all  sects ’irh^  fi  ‘"^'^'’-^otenstic  term 

names,  sometimes  sheltered  them^Ivic  Party 

of  Christians.  The  Romish  Hie  common  name 

the  term  CatAo/fc,  in  oppositio!l  to‘'anTvho‘^l*‘'^“’"''‘'*  itself  by 

'chismXt:'"'*’  co^s^enin;:;:!^  ‘z 

us,  that  they  ar/a?  old  as  P church, 

hrst  bishop  svas  St.  Peter,  svho  hev  ^ ‘^'oir 

Rome  , and  they  assume  to  trace  the^  c ''3s  first  bishop  of 

succession  from  the  apostles 

Iheir  first  bishop  belomrincr  ^ to  the  present  time. 

Rome,  they,  after  ife  lapse  of  fome  the  see  of 

Ao»,o„  to  their  other  appel  aS  nTr  ^^Jooct 

the  reformation  ii  The  i6i£  Cniversal. 

been  designated  by  various  namL  hi  tl  ""'^’’  i^"® 

Romanists,  &c.  These  hein»  enemies  ; Panisfs 

tese  Christian,,  weirall  caSfX S 
ferring  the  use  of  that  appelfa  ion  them  ; pre- 

offence ; and  by  which  thev  are  • T ' ‘'•^'^riot  possibly  gi\  e 

modern  statute-books.  ’ now  recognized  in 

Secondly,  because  all  its  doctrines  ^ J ti'o  world  • 

to  holiness  ; but  more  especiallv’  °^^crvanccs  tenfj 

and  cannot  fall  into  erroT^f  any  kind  '®  '»‘aJ''ible. 

by  the  power  of  Jesus  Christ  xvL^  ^‘'Pt  and  upheld 

munity  of  the  faithful  ; iivisTb)? 

f“pT?Rom»,"who'are^6h?& 

‘h^l^Tfet'aSsc'E. 


/ 


HISTORY,  &c. 


14 

^ of  latter  days,  and  the  secession  of  the  Greek  Church  in  former 
. times  ; Fourthly,  because  the  bishops  and  pastorsof  this  church 
, are  all  descended  from  the  apostles  ; the  line  of  succession  nev- 
' er  having  been  broken  in  a single  instance. 

It  is  proper  to  remark  here,  that  the  Roman  Catholics  do  not 
bold  an  opinion  that  the  Pope  himself  is  infallible,  as  many 
charge  them  ; they  only  say  that  the  Pope  and  the  rest  of  the 
bishops  in  a general  council,  assembled  to  settle  points  of 
doctrine, or  essential  branches  of  church  discipline,  have  always 
been  preserved  from  error  ; and  this  they  defend  by  the  text, 
that  “ the  church  is  the  pillar  and  ground  of  the  truth  and 
that  when  it  seenieth  right  to  them  and  to  the  Holy  Ghost — so 
to  assemble,  then  Christ  is  so  truly  in  the  midst  of  them  that 
they  cannot,  as  a whole  church,  fall  into  error. 

^ But  they  admit  that  the  Pope,  individually,  as  well  as  any 
other  man,  may  fall  into  gross  errors  and  very  grievous  sins  ; 
they  admit  very  great  latitude  as  to  matters  ol  mere  opinion  •, 

/ carefully  distinguishing  between  articles  of  faith  or  belief,  and 
, minor  subjects  of  opinion,  or  convenience. 

*.  ■ They  say  that  as  theirs  is  the  only  true  church,  and  as  there 

can  be  no  salvation  out  of  the  true  church,  so  no  one  can  be 
saved  who  obstinately  withdraws  from,  or  does  not  unite  hirasell 
to  their  church  ; btit  they  make  a distinction  between  wilful  dis- 
obedience to  the  churches  authority,  and  invincible  ignorance  of 
the  right  way. 

Asa  body,  however,  the}^  tolerate  no  religion  at  variance 
with  their  own, — nor  admit  the  possibility  of  the  salvation  of 
obstinate  and  wilful  heretics  ; because  the  holy  Roman  Catholic 
Cljurch  being  the  only  true  church,  it  is  the  duty  and  the 
interest  of  all  men  to  become  obedient  to  her  laws  and  teachings. 

Hence,  it  is  manifest,  that  the  Roman  Catholics  reject  the 
Protestant  doctrine  of  “the  right  of  private  judgment  in  mat- 
ters of  religion,”  teaching  that  all  spiritual  knowledge  and  all 
ecclesiastical  autliority,  emanate  to  the  faithful,  first  from  Christ, 
and  secondly,  from  the  church,  whose  bead  and  members  may, 
as  individuals,  err,  but  as  a w'hole,  cannot. 

The  Pope  of  Rome,  though  they  do  not  admit  his  infallibility, 
is  acknowledged  as  first  or  supreme  in  the  church,  as  well  in 
matters  of  faith  as  in  those  of  discipline  ; but  we  shall  have 
more  to  say  concerning  the  Pope,  when  we  come  to  treat  ot 
Ceremonies  and  Rites. 

The  Religion  of  the  Roman  Catholics  ought  always,  in 
strictness  to  be  considered  apart  from  its  professors,  whether 
kings,  popes,  or  inferior  bishops  ; and  its  tenets,  and  \{s  forms, 
should  he  treated  of  separately.  To  the  acknowledged  creeds, 
catechisms,  and  other  formularies  of  the  Catholic  Church,  we 
.should  resort  for  a faithful  description  of  what  Roman  Catholics 
do  really  hold  as  doctrines  essential  to  salvation  ; and  as  such, 
held  by  the  faithful  in  all  times,  places,  and  countries.  Though 
the  Catholic  ybrms,  in  some  points,  may  vary  in  number  and 
•splendour,  the  Catholic  doctrines  cannot  though  opimoitt 


OF  THE  ROMAN  CATHOLICS.  1.^ 

may  differ,  and  change  with  circumstances,  articles  of  faith 
remain  the  same.  Without  a due  and  constant  consideration  of 
these  facts,  no  Protestant  can  come  to  a right  understanding 
respecting  the  essential  faith  and  worship  of  the  Roman 
Catholics.  It  has  been  owing  to  a want  of  this  discrimination 
that  so  many  absurd,  and  so  many  even  wicked  tenets  have 
been  palmed  upon  our  brethren  of  the  Catholic  Church  ; that 
which  they  deny,  we  have  insisted  they  religiously  hold  ; — 
that  Hhich  the  best  informed  amongst  them  utterly  abhor,  we 
have  held  up  to  the  detestation  of  mankind,  as  the  guide  of  their 
faith  and  the  rule  of  their  actions.  This  is  not  fair  : — it  is  not 
doing  to  others  as  we  would  have  others  do  unto  us  : a different 
spirit  and  conduct  shall  be  observed  in  this  sketch,  written  for 
itistruction  ; and  not  to  serve  party  objects  and  party  ends. 

The  various  misrepresentations  of  the  Roman  Catholic  doc- 
trines and  practices,  which  had  gone  forth  into  the  world  about 
the  time  of  the  Reformation  in  the  16th  century,  at  length  in- 
duced the  Church  of  Rome  to  call  a general  council,  which  as- 
sembled at  the  city  of  d'rent  ; at  this  celebrated  council,  the 
doctrines  of  the  Reformation,  at  least  those  that  were  deemed 
new  doctrines  or  opinions,  and  such  as  were  at  variance  with  the 
church’s  supreme  authority  in  all  matters  relating  to  faith  and 
practice,  were  denied  and  rejected,  whilst  all  the  doctrines  pe- 
culiar to  the  ancient  church  were  solemnly  confiimed. 

It  is  not  needful  to  go  into  a historj'  of  this  great  council. 
Dr.  Jurieu,  and  Father  Paul,  have  both  given  very  minute  de- 
tails of  the  proceedings  that  then  took  place  : the  decrees  of  this 
council,  with  the  creed  of  Pope  Pius  IV.  may  very  well  be 
said  to  contain  every  thing  necessary  to  be  known  in  order  to 
form  a conect  judgment  of  the  doctrines  of  the  Roman  Catho- 
lics of  the  present  and  all  former  times. 

The  council  of  Trent  defines  the  church  to  be  one,  visible, 
holy,  catholic,  and  apostolic  community,  established  by  Al- 
mighty God,  on  a solid  basis,  who  has  bestowed  upon  it  the 
power  of  opening  the  gates  of  heaven  to  all  true  believers,  and 
shutting  them  to  all  heretics  and  infidels.  It  likewise  has  the 
power  of  pardoning  sin,  and  excommunicating  all  such  as  are 
disobedient. 

This  church  is  both  triumphant  and  militant  : the  former  is 
the  illustrious  society  of  those  blessed  spirits  and  saints,  who, 
having  triumphed  over  the  world,  the  flesh,  and  the  devil,  enjoy 
everlasting  happiness,  peace,  and  security  ; the  latter  is  the 
congregation  of  all  true  believers  upon  earth,  who  are  constantly 
obliged,  during  their  whole  lives,  to  resist  the  world,  the  flesh, 
and  the  devil. 

Jesus  Christ  is  the  immediate  governor  of  that  part  of  the 
church  which  is  triunjphant  in  the  heavens  ; but,  as  the  church 
militant  required  a visible  head  or  director,  Jesus  Christ  has 
substituted  one  in  his  .stead,  who  is  accounted  by  all  true  Cath- 
olies,  as  the  chief,  if  not  the  supreme,  head  and  director  or 


HISTORY,  (kc. 


earth  of  the  faitli  of  all  Christians  throughout  the  world  : — this 
great  personage  is  the  Pope  already  briefly  spoken  of. 

The  word  POPE  is  derived  from  the  Latin  word  papa,  which 
signifies  father.  It  was  at  first  applied  to  all  bishops  ; but  in 
< process  of  time,  it  was  applied  to  the  Bishops  of  Piome  only. 

' It  is  from  this  word  papa  that  the  Roman  Catholics  came  to  be 
. called  papists,  and  their  doctrines  popery ; but  these  are  terms 
they  disclaim.  The  Bishop  of  Rome  is  not  only  the  prime  or 
chief  head  of  the  church,  but  also  an  ecumenical,  or  universal 
bishop. 

The  Pope  is  likewise  styled  his  Holiness — God’s  Vicege- 
rent— The  Vicar  of  Christ — Successor  of  St.  Peter,  Prince  of 
the  Apostles.  He  styles  himself  “ A Servant  of  the  Servants  of 
God.”  But  of  the  Pope  more  hereafter  ; at  present,  let  us 
I proceed  to  a more  detailed  summary  of  the  doctrines  of  the 
Catholic  Church. 

' In  performing  this  portion  of  my  labour,  I shall  take  the 
creed  of  Pope  Pius  IV'.  with  the  best,  e.xpositions  1 can  collect 
of  each  of  the  Articles  as  we  pass  along  : 

ARTICI.E  I. 

I believe  in  one  God,  the  Father  Almighty,  maker  of  heaven 
and  earth,  and  of  all  things  visible  and  'mvisible.  The  one  true 
and  living  God  in  Three  Persons,  Father,  Son,  and  Holy  Ghost. 

Exposition. — This  article  principally  consists  in  believing 
that  God  is  the  maker  of  all  things,  that  it  is  our  duty  to  adhere 
to  him  with  all  the  powers  and  faculties  of  the  mind,  through 
faith,  hope,  and  charity,  as  being  the  sole  object  that  makes  us 
happy  b)'  the  communication  of  that  sumtnurn  bonnm,  or  chief 
good,  which  is  himself.  The  internal  adortion,  which  we 
render  unto  God,  in  spirit  and  in  truth,  is  attended  with  ex- 
ternal signs,  as  a solemn  acknowledgment  of  God’s  sovereign- 
ty over  us,  and  of  our  absolute  dependance  upon  him. 

The  idea  of  God  which  nature  lias  engraven  on  the  minds  oi 
men,  reiiresents  him  as  a being  indepemlent,  omnipotent,  all- 
perfect ; the  author  of  all  good  and  all  evils  ; that  is,  of  all  the 
punishments  inflicted  on  account  of  sin  or  transgression. 

• ARTICLE  n. 

I believe  in  one  Lord  Jesus  Christ,  the  only  begotten  Son  ot 
God  ; begotten  of  the  Father  before  all  worlds  ; light  of  light ; 
very  God  of  very  God  ; begotten  not  made,  being  of  one  sub- 
stance with  the  Father  by  whom  all  things  were  made. 

Exposition. — I do  profess  to  be  fully  assured  of  this  most 
certain  and  necessary  truth,  that  Jesus  Christ,  the  Saviour  and 
Messiah,  is  the  true,  proper,  and  natural  Son  of  God,  begotten 
of  the  substance  of  the  Father,  which  being  incapable  of  mul- 
tiplication or  division,  is  so  really  and  absolutely  communicated 
to  him,  that  he  is  of  the  same  essence,  God  of  God,  light  of 
light,  very  God  of  very  God.  1 acknowledge  none  but  him  to 


OF  THE  ROMAxN  CATHOLICS. 


17 


be  begotten  of  God  by  that  poper  and  natural  generation,  and 
thereby  excluding  all  which  are  not  begotten,  as  it  is  a genera- 
tion ; all  which  are  said  to  be  begotten,  and  which  arc  called 
sons,  are  so  only  by  adoption. 

ARTICLE  III. 

Who  for  us  men,  and  our  salvation,  came  down  from  heaven, 
and  was  incarnate  of  the  Holy  Ghost  of  the  Virgin  Marj",  and 
was  made  man. 

Exposition. — That  in  this  Person,  the  divine  and  human  na- 
tures were  so  united,  that  they  were  not  confounded  ; but  that 
two  whole  and  perfect  natures,  the  God-head  and  manhood,  were 
joined  together  in  one  person  ; that  of  him  many  things  are  said 
that  are  proper  to  one  person  only. 

ARTICLE  IV. 

And  was  crucified  also  for  us  under  Pontius  Pilate  : he  suffer- 
ed and  was  buried. 

Exposition. — That  this  person  did  truly  suffer  in  his  human 
nature,  the  divine  being  not  capable  of  suffering*. 

ARTICLE  V. 

And  the  third  day  rose  again,  according  to  the  scriptures. 

Exposition. — Christ  did  truly  rise  again  from  death  with  that 
very  body  which  was  crucified  and  buried.  I also  knew'  him  in 
the  flesh,  says  Ignatius,  and  believe  in  him. 

ARTICLE  ri. 

He  ascended  into  heaven  ; sits  at  the  right  hand  of  the 
father. 

Exposition. — This  article  teaches  us,  that  he  ascended  in 
like  manner  into  heaven,  and  sitteth  at  the  right  hand  of  the 
father  to  make  intercession  for  us. 

ARTICLE  VII.. 

And  is  to  come  again  with  glory,  to  judge  both  the  living  and 
the  dead,  of  whose  kingdom  there  shall  be  no  end. 

Exposition. — Our  Lord’s  remaining  in  heaven  till  the  day  of 
judgment,  appears  from  Acts  iii.  20,  21  ; and  chap.  x.  ver.  42. 

ARTICLE  VIII. 

I believe  in  the  Holy  Ghost,  the  Lord  and  giver  of  life,  who 
proceeds  from  the  Father  and  the  Son,  who  with  the  Father  and 
the  Son  is  adored  and  glorified,  who  spake  by  the  prophet. 

Exposition. — This  article  teaches,  1,  that  the  Holy  Ghost 
proceeds  both  from  the  Father  and  the  Son  ; 2.  that  he  is  of  one 
substance,  majesty  and  glory,  with  the  Father  and  the  Son, 
very  and  eternal  God  ; inasmuch,  as  such  op  erations  are 
ascribed  to  the  Holy  Ghost  as  cannot  be  ascribed  to  a person 
distinct  from  the  Father  and  the  Son,  and  therefore  must  be  a 
person  distinct  from  them  both  ; and.  inasmuch,  as  euch  things 


4# 


18  HISTORY  kc. 

arc  ascribed  to  him  as  cannot  be  ascribed  to  any  but  Clod,  and 
tor  this  reason  they  are  co-equal  and  consubstantial. 

ARTICLE  IX. 

1 believe  in  one  only  catholic  and  apostolic  church. 

Exposition. — From  these  words  we  gather,  1.  that  Jesus 
Christ  has  ahva3's  a true  church  upon  eartli  ; 2.  that  this  church 
is  always  one  by  the  union  of  all  her  members  in  one  faith  and 
communion  ; .3.  that  she  is  always  pure  and  holy  in  lier 
doctrine  and  terms  of  communion,  and  consequently  always  free 
from  pernicious  errors  ; 4.  that  she  is  catholic,  that  is  universal, 
by  being  the  church  of  all  ages,  and  more  or  lesS  of  all  nations  ; 
5.  that  this  church  must  have  in  her  a succession  from  the 
Apostles,  and  a lawful  mission  derived  from  them  ; 6.  that  this 
true  church  of  Christ  cannot  be  any  of  the  Protestant  sects,  but 
must  be  the  ancient  church  communicating  with  the  Pope  or 
Bishop  of  Rome  ; that  this  church  is  infallible  in  all  matters 
relating  to  faith,  so  that  she  can  neither  add  to,  nor  subtract 
from  what  Christ  taught. 

Accordingly  we  find  that  the  Catholic  Christian  asserts,  that 
God  has  been  pleased,  in  every-  age,  to  work  most  evident  mir- 
acles in  the  church  by  the  ministry  of  his  saints,  in  raising  the 
dead  to  life,  in  curing  the  blind  and  lame,  in  casting  out  dev- 
ils, in  healing  inveterate  diseases  in  a minute,  attested  by  the 
most  authentic  monuments,  which  will  be  a standing  evidence 
to  all  nations,  that  the  church  of  Rome  is  the  true  spouse  of 
Christ. 


ARTICLE  X. 

I acknowledge  one  baptism  for  the  remission  of  sins. 

Exposition. — Baptism  is  a sacrament  instituted  by  our  Sav- 
iour to  wash  away  original  sin,  and  all  those  we  may  have  com- 
mitted ; to  communicate  to  mankind  the  spiritual  regeneration 
and  the  grace  of  Christ  Jesus  ; and  to  unite  them  to  him  as  the 
living  members  to  the  head. 

St.  Cyril  of  Jerusalem  saj’s  the  catechumens,  after  they  were 
unclothed,  were  anointed  from  the  feet  to  the  head  with  ex- 
orcised oil  ; after  this  they  were  conducted  to  the  laver,  and 
were  asked  if  they  believed  in  the  Father,  Son,  and  Holy- 
Spirit.  Having  made  a profession,  they  were  plunged  three 
times  in  the  water. 


ARTICLE  XI. 

1 look  for  the  resurrection  of  the  dead. 

Exposition. — I am  fully  persuaded  of  this,  as  a most  evident 
and  infallible  truth,  that,  as  it  is  appointed  for  all  men  once  to 
die,  so  it  is  also  determined,  that  all  men  shall  rise  from  death  ; 
that  the  souls,  separated  from  our  bodies,  are  in  the  hands  of 
God,  and  live  ; that  the  bodies  dissolved  in  dust,  or  scattered 
in  ashes,  shall  be  re-collected  and  re-united  to  their  souls  ; that 
the  same  flesh  which  lived  before  shall  be  revived,  and  thr 


OF  TFIE  ROMAN  CATHOLICS. 


1? 


iame  numerical  body  which  did  fall  shall  rise  ; that  this  resur- 
rection shall  be  universal,  no  man  excepted  ; that  the  just  shall 
he  raised  to  a resurrection  of  life,  and  the  unjust  to  a ressurrcc- 
tion  of  damnation  ; and  that  this  shall  be  performed  at  the  last 
day,  when  the  trumpet  shall  sound. 

ARTICLE  XII. 

I believe  in  the  life  of  the  world  to  come.  Amen. 

Exposition. — I believe  that  the  just,  after  their  resurrection 
and  absolution,  shall,  as  the  blessed  of  the  Father,  receive  the 
inheritance,  and,  as  the  servants  of  God,  enter  into  their  Mas- 
ter’s joy,  freed  from  all  possibility  of  death,  sin,  and  sorrow, 
filled  with  an  inconceivable  fulness  of  happiness,  confirmed  in 
an  absolute  security  of  an  eternal  enjoyment  in  the  presence  of 
God  and  of  the  Lamb  forever. 

Thus  far  the  profession  of  the  Catholic  faithds  perfectly  con- 
tbrmable  to  doctrines  of  the  Church  of  England,  as  laid  down 
by  the  Apostles’  and  Nicene  creeds.  The  remaining  twelve 
articles,  with  the  expositions,  exhibit  a portion  of  the  faitii  of 
the  Roman  Catholics,  somewhat  repugnant  to  the  Protestant 
Churches. 

ARTICLE  XIII. 

I most  firmly  admit  and  embrace  the  apostoli®!  and  ecclesi- 
astical traditions,  and  all  other  ohseivances  and^onstitutions  of 
the  same  church. 

Exposition. — The  Roman  Catholic  Christians  say,  that  the 
whole  doctrine,  to  be  delivered  to  the  faithful,  is  contained  in 
^jhe  Word  of  God,  w'hich  Word  of  God  is  distributed  into  scrip- 
ture and  tradition  ; scripture  signifies  simply  writing  ; tradition, 
that  which  has  been  preserved  and  handed  down  to  us  by 
words,  from  generation  to  generation  ; and  the  Catholics  have 
many  ai^uments  in  favour  of  tradition,  as  forming  part  of  the 
word  or  revealed  w'ill  of  God. 

ARTICLE  XIV. 

I do  admit  the  Holy  Scriptures  in  the  same  sense  that  our 
Ploly  Mothe-  Church  doth,  whose  business  ij  is  to  judge  of  the 
true  sense  and  interpretation  of  them  ; and  I will  interpret  them 
according  to  the  unanimous  consent  of  the  fathers. 

Exposition. — The  Roman  Catholics  hold  that  the  church, 
w hich  is  alone  infallible,  posse.sses  tlie  power  of  judging  of  the 
right  sense  of  the  holy  .scriptures,  and  of  the  traditions  ; this 
church  being  ahva}-s  under  the  same  divine  influence  that  in- 
spired the  prophets  and  apostles  of  old.  The  apostolical  tra- 
ditions are  those  which  are  supposed  to  have  had  their  origin 
or  institution  from  the  apostles,  such  as  infant  baptism,  the 
Lord’s  Day,  or  first  day  of  the  week,  receiving  the  sacra- 
ment, &c. 

Ecclesiastical  traditions  are  such  as  received  their  institution 


20 


HISTORY, 


from  the  church,  after  the  first  age  of  the  apostles  ; such  as 
holidays,'  feasts,  fasts.  Sac. 

They  tell  us,  that  the  way  hy  which  we  are  to  judge  of  what 
really  are  apostolical  and  ecclesiastical  traditions,  is  the  same 
as  that  by  which  the  faithful  judge  of  all  matters  of  faith  and 
doctrine,  (viz.)  the  unerring  authority  of  the  church,  expressed 
in  her  councils,  and  preserved  in  her  universally  admitted  for- 
mularies and  constant  practice. 

ARTICLE  XV. 

1 do  profess  and  believe,  that  there  are  seven  sacraments, 
truly  >ind  properly  so  called.  Instituted  by  Jesus  Christ  our 
Lnrd,  and  necessary  for  the  salvation  of  mankind,  though  not  all 
of  them  to  every  one,  (viz.)  baptism,  confirmation,  eucharist, 
j)enance,  extreme  unction,  orders,  and  matrimony,  and  that  they 
do  confer  grace,  and  that  of  these  things,  baptism,  confirmation, 
and  orders,  cannot  be  repeated  without  sacrilege.  I also  re- 
ceive and  admit  the  received  and  approved  rites  of  the  catholic 
church,  in  her  solemn  administration  of  all  the  aforesaid  sacra- 
ments. 

Expodtion. — A sacrament  is  supposed  to  be  an  institution  of 
(Christ,  consisting  of  some  outward  sign  or  ceremony,  by  which 
grace  is  given  to  the  soul  of  the  worthy  receiver. 

Of  these  several  sacraments,  though  they  might  appear  rather 
to  belong  to  the  ceremonial  part  of  the  subject  than  to  the  doc- 
iriiial,  it  will  be  proper  to  give  some  account  in  this  place,  inas- 
much as  they  form  so  essentia!  a portion  of  the  catholic  faith. 
The  accompanying  cuts  wiU  assist  the  reader  in  understanding 
the  forms  used  in  their  administration. 

1.  Baptism,  according  to  the  Roman  Catholics,  is  an  institu- 
tion of  Christ  of  a very  important  nature.  The  mode  in  which 
it  is  administered  is  somewhat  similar  to  that  observed  by  the 
Church  of  England.  In  this  particular,  however,  the  Church  of 
Rome  appears  to  have  the  advantage,  in  point  of  liberality,  if  I 
ina}'  so  term  it  : should  an  unbaptised  intant  fall  sick,  and  there, 
be  no  priest  at  hand  to  administer  this  holy  sacrament,  the  nurse, 
or  any  other  person,  of  the  congregation  of  the  taithful,  may 
perform  the  sacred  office  : for,  argue  the  Catholics,  it  were  a 
sad  thing  that  the  soul  of  a child  should  be  damned  eternally 
for  want  of  this  essential  rile,  through  the  unavoidable  necessi- 
ty of  the  priest’s  absence  ; and  it  is  clear  that  the  Roman  Cath- 
olics do  hold  the  indespcnsible  necessity  of  baptism,  from  the 
10th  Article  of  Pope  Pius’s  Creed,  which  enjoins  this  rite  for 
the  remission  of  sins  including,  of  course,  original  curruption 
as  well  as  actual  transgression. 

The  ceremonies  now  used  in  the  administration  of  baptism, 
according  to  several  approved  authors,  are  as  follows  : First, 
they  consecrate  the  water  with  prayer,  and  pouring  in  of  oil 
tliree  times  : Secondlfi,  they  cross  the  party  on  the  eyes,  ears, 
no.«e,  and  breast  : Thirdly,  he  is  exorcised  with  a certain 
I harm,  or  exsufllalion,or  breathing  : Fovrthly,  they  put  coi.se- 


I 


OF  THE  ROMAN  CATHOLICS. 


21 


crated  sail  mto  his  mouth : Fifthly,  they  put  spittle  into  his  nose 
and  ears  : Sixthly,  tliey  add  imposition  of  hands,  and  the  sacer- 
dotal blessing  : Seventhly,  they  anoint  him  with  holy  oil  on  the 
breast:  and.  Eighthly,  tliey  anoint  him  on  the  crown  of  the 
head,  using  perfume,  &c. 

It  was  anciently  the  practice  to  give  the  party  the  kiss  of 
peace  ; to  put  a lighted  taper  in  his  hand  ; give  him  milk  and 
honey  to  drink  ; and  then  clothe  him  with  a white  garment  ■ 
but  these  practices  are  now,  I believe,  universally  laid  aside.’ 
llie  words  used,  and  the  rest  of  the  form,  arc  similar  to  tnosc 
in  the  protestant  episcopal  churches. 

Baptism,  amongst  the  Roman  Catholics,  is  not  confined  to 
inlants,  nor  to  adults  ; but,  properly  speaking,  they  may  be 
ranked  amongst  the  supporters  of  infant  baptism  ; for  in  this 
respect,  like  other  Christians,  the)'  have  varied  in  their  practice, 
though  not  in  their  opinions  on  the  subject. 

2.  Confirmation^,  is  a sacrament  wherein,  by  the  Invoca- 
tion ot  the  Holy  Ghost,  and  the  imposition  of  the  bishop’s 
hands,  with  the  unction  of  holy  chrism,  a person  receives  the 
grace  of  the  Holy  bpirit,  and  a strength  to  enable  him  to  make 
prutession  ot  his  faith.  In  this  sacrament  the  Roman  Catho- 
lics make  use  ot  olive  oil,  and  balm  ; the  oil  to  signify  the 
clearness  nt  a good  conscience  ; and  the  balm  as  the  savour  of 
a good  reputation.  They  use  the  following  form  : “ I sign 
time  with  the  «;ign  of  the  cross,  and  confirm  thee  with  the  chricin 
GlSr”  ‘ 'I'e  Son,  and  the  Holy 

Calmet  says,  the  ConfirmcUion  is  that  which  makes  us  perfect 
Christians,  and  impresses  an  indelible  character  after  baptism 
and  imparts  to  us  the  spirit  of  fortitude,  whereby  we  are  en- 
abled  to  profess  Christianity,  even  at  the  hazard  of  our  Jives  • 
and  IS  thereby  deemed  a s.mrament  ot  the  church.  ’ 

• r F RhCHARi-T,  or  Lord’s  Sutper,  is  a sacrament  of 
infinite  importance  in  the  catholic  church,  and  has  given  rise  to 

•fi  ^ be  leve  and  assert,  that  the  Eucharist  si->-ni- 

and  in  truth  contains  the  vmry 

ed  ^int  traiiMibst aiitiated,  or  transform^ 

ami  set  aoa  t"afe"'*""®  v consecrated 

am  set  apa.t  at  the  sacrihce  ot  the  mass,  which  shall  be  fuliv 

expl  lined  Lrther  on.  It  is  called  the  Eucharist,  because  .Ls.« 

Po  CoVV'*?  'n^»'‘n!'o„ofthis  divine  sacrament,  L^ave  h<mh 

Iwird  R lliaiiksg  ving,  and  answers  to  the  Hebrew 

word  Barach,  to  bless,  or  Ihdah,  to  praise. 

m adnimistration  of  this  sacrament  ma*'!  be  expla’ 
nh.m  we  come  to  treat  of  the  Mass  more  parti,  ularly.  ^ 

nimLifti'' infliction,  the  art  of  usii-g  or  submitti 
p ishmenf,  ojjblic  or  private,  as  an  exn-es.sion  of  reper 
lor  sin,  13  deemed  one  of  the  seven  sacraments,  » 
contession  of  sins  to  the  priest,  w hich/ if  accompa 

3 


22 


HISTORY,  tc. 


cere  contrition,  and  a promise  of  future  amendment,  witli  resti- 
tution, upon  absolution  recei\ed,  on  these  conditions,  from  tlie 
priest,  puts  the  penitent  into  a state  of  salvation. 

Penance  and  absolution  are  so  intimaU  ly  connected  in  the 
catholic  church,  that  it  will  he  necessary  to  give  some  further 
explanation  of  this  sacrament.  This,  the  Council  of  i'renl  has 
decreed  to  consist  of  some  outward  sign  or  ceremony,  by 
which  grace  is  given  to  the  soul  of  the  worthy  believer.  It  wa.s, 
they  add,  instituted  by  Christ,  when,  breathing  upon  the  disci- 
ples, he  gave  them  the  Holy  Ghost,  with  power  to  remit  or 
retain  sins  ; tint  is  to  reconcile  the  faithful  fallen  into  sm,  after 
baptism.  It  differs  from  baptism  not  only  in  matter  and  form, 
but,  also,  because  the  minister  of  baptism  is  not  a judge  in 
that  ordinance  ; whereas,  after  baptism,  the  sinner  presents 
himself  before  the  tribunal  of  the  pne.«t  as  guilty,  to  be  set  at 
liberty  by  his  sentence.  It  is,  however,  as  necessary  as  bap- 
tism. The  form  consists  in  the  words  “I  do  ab.sol\e  tliee.” 
Contrition,  confession,  and  satisfaction,  are  parts  of  penance, 
and  the  effect  of  if  is  reconciliation  with  God.  Contrition  is 
grief  of  mind  for  sins  committed,  with  purpose  to  sin  no  more, 
and  was  neces.sary  at  all  times,  but  especially  su'  h as  sin  alter 
baptism.  It  is  a preparation  to  remission  of  sins.  By  penance 
the  church  has  ever  understood  that  Christ  hath  instituted  the 
entire  confession  of  sins,  as  necessary  by  the  law  of  God,  to 
those  who  fall  after  baptism  : for,  having  instituted  tlie  priests 
his  vicars  forjudges  of  all  mortal  sins,  it  is  certain  that  they  can- 
not exercise  thisjudgment  without  knowledge  of  the  cause  ; but, 
when  this  is  done,  the  priest,  who  has  authority,  delegate,  or 
ordinary,  over  the  penitent,  remits  his  sins  by  a judicial  act  ; 
and  the  greater  priests  rc-eive  to  themselves  the  pardon  of  some 
faults  more  grievous  ; as  does  the  Pope  ; and  there  is  no  doubt 
that  every  bishop  may  do  this  in  his  diocese  ; and  this  reserva- 
tion is  of  force  before  God.  In  the  hour  of  death  any  priest  may 
absolve  any  penitent  from  any  sin.  What  the  .satisfactions  aie, 
as  imposed  by  the  priests,  aiv  too  well  known,  concludes  the 
Council  cf  Trent,  to  require  any  description. 

But,  as  this  may  not  be  quite  so  clear  to  my  reader,  I think  it 
proper  briefly  to  state,  that  satisfactions  here  mean,  restitution 
to  the  parties  sinned  against,  bodily  mortifications,  charitj',  or 
alms-giving,  and  sometimes  donations  to  the  church.  I think 
it  more  proper  to  give  this  explanation,  because,  1 know  there 
exists*' a very  common  opinion  amongst  my  brother  Protestants, 
that  Ro'sqan  Catholic  priests  affect-to  pardon  sins  of  the  deep- 
est dye  for  money:  or,  in  other  words,  that  the  faithful,  as  they 
e called,  rqay  purchase  an  indemnity  for  the  commission  of 
sorts  of  ci^^es  ; this  is  a great  slander,  and  ought  not  to  be 
;ated,  nor  k\pt  alive  ; if  any  priests  have  been  wicked 
gh  to  take  sut^^an  advantage  of  the  ignorant,  on  their  own 
s be  it ; — the  cVurch,  of  which  such  priests  are  a disgrace, 
■>nv  such  sobbd  and  impious  practices.  But  of  this 
v\c  come  U\treat  of  Indvigeneies. 


OF  THE  ROMAN  CATHOLICS. 


23 


5.  Extreme  Unction  is  a sacrament  of  a very  singular 
nature,  and  is  only  administered  to  persons  in  imminent  danger 
of  immediate  death  ; it  is  the  office  of  religion  ^plied  to  the 
soul.  A well  known  book,  entitled  “ Grounds  of  the  Catholic 
Faith,”  says  that  we  have  a full  description  of  this  sacrament  in 
James  V.  14,  15,  where  it  is  said,  “ Is  any  sick  among  you,  let 
him  call  for  the  elders  (the  priests)  of  the  church,  and  let  them 
pray  over  him,  anointing  him  with  oil  in  the  name  of  the  Lord  ; 
and  the  prayer  of  faith  shall  save  the  sick,  and  the  Lord  shall 
raise  him  up  ; and  if  he  have  committed  sins,  they  shall  be 
forgiven  him.” 

It  is  evident,  therefore,  that  extreme  unction  consists  in 
prayer,  and  in  anointing  the  body  with  oil.  It  is  called  extreme 
unctifu),  because  administered  in  the  last  extremity. 

6.  Orders.  The  Council  of  Trent  is  very  severe  upon  those 
who  say  that  orders,  or  holy  ordination,  to  the  office  of  priests, 
is  not  truly  and  properly  a sacrament,  instituted  by  our  Lord 
Jesus  Christ.  A dreadful  anathema  is  denounced  upon  all 
such,  and  against  all  those  who  say  that  the  Holy  Ghost  is  not 
given  by  holy  ordination.  Orders  are  a sacrament  instituted  by 
Christ,  by  which  bishops,  priests,  &c.  are  consecrated  to  their 
respective  functions,  and  receive  grace  to  discharge  them  well  ; 
if  this  be  true,  it  is  certainly  a sacrament  of  great  value. 

7.  Matrimony,  or  Marriage,  is  also  a sacrament  conferring 
grace  ; and  those  who  say  to  the  contrary  let  them  be  an  anath- 
ema, decrees  the  Council  of  Trent.  But  this  is  not  all  : “if 
any  man  says,  a churchman  in  holy  orders  may  marry,  or  con- 
tract marriage,  and  that,  when  it  is  contracted,  it  is  good  and 
valid,  notwithstanding  any  ecclesiastical  law  to  the  contrary,  or 
that  any  who  have  vowed  continence  may  contract  marriage, 
let  him  be  an  anathema.”  This  is  a singular  sentence  ; but  the 
church  has  so  decreed. 

As  to  the  form  of  marriage  in  the  catholic  church,  it  differs 
nothing  materially  from  that  performed  in  the  church  of  Eng- 
land ; it  is  performed  either  in  private  or  in  public,  in  the  open 
church  or  in  a private  dwelling,  as  may  suit  the  wishes  or  de- 
signs of  those  who  are  to  receive  the  grace  of  this  holy  sacra- 
ment. 

Such  is  a brief  description  of  the  seven  sacraments  of  the 
Roman  Catholic  Church.  VVe  now  proceed  with  Pope  Pius’s 
ereed. 


ARTICLE  XVI. 

I embrace  and  receive  every  thing  that  hath  been  defined  and 
declared  by  the  holy  council  of  Trent,  concerning  original  sin 
and  justification. 

Exposition. — Good  works,  says  the  council,  do  truly  deserve 
eternal  life  ; and  whosoever  holds  the  contrary  is  accursed. 


24  HISTORY,  <fec. 

That  same  council  also  declares,  that  all  human  kind  hare 
lost  their  holiness  and  righteousness  by  the  sin  of  Adam,  with 
the  exception  of  the  Virgin  Maty,  whom  the  catholics,  believ- 
ing the  absolute  deity  of  Jesus  Christ,  call  the  Mother  of  God. 

The  celebwted  Bossuet,  Bishop  of  Meaux,  says,  in  his  Ex- 
position of  the  Catholic  Catechism,  that  eternal  life  ought  to  be 
pro’'osed  to  the  children  of  God,  both  as  a grace  mercifully 
promised,  and  as  a reward  faithfully  bestowed  on  them  for  their 
good  works  and  merits. 

\ The  C ouncil  of  T rent  decrees,  that  the  good  works  of  a justi- 

ft  fied  person  ?re  not  the  gifts  of  God  ; that  they  are  not  also  the 
merits  of  tlie  justified  person  ; and  that  he,  being  justified  by 
the  good  works  performed  by  him,  through  th'e  grace  of  God  and 
mei'ts  of  Jesus  Christ,  whose  living  member  he  is,  does  truly 
merit  increase  of  grace  and  eternal  life. 

T he  catholic  authorities  do  not  appear  to  be  very-  clear  on 
this  great  doctrine  of  justification  ; for  Bossuet,  in  another 
place,  asserts,  that  the  church  professes  her  hope  of  salvation 
to  be  founded  on  Christ  alone.  “ V/e  openly  declare,”  sa3's  he, 

“ th.at  we  cannot  be  acceptable  to  God,  but  in  and  through  Jesus 
Chr:st  ; nor  do  we  apprehend  how  any  other  sense  can  be  im- 
puted to  our  belief,  of  w hich  our  daily  petition  to  God  for  par- 
don through  his  grace,  in  the  name  of  Jesus  Christ,  may  serve 
as  a proof.”  Picart  gives  this  quotation  at  greater  length.  It 
is  worth  remarking,  that  in  these  definitions  of  justification,  • 
nothing  of  consequence  is  said  of  faith,  of  which  the  reformed 
churches  say  so  much  ; but  this  was  a veiy  important  feature  of 
the  Reformation. 


ARTICLE  XVII. 

I do  also  profess,  that  in  the  mass  there  is  offered  unto  God  a 
true,  proper,  and  propitiatory  sacrifice  for  the  quick  and  the 
dead  ; and  that,  in  the  most  holy  sacrament  of  the  Eucharist, 
there  is  tru'y,  really,  and  substantially,  the  body  and  blood, 
together  with  the  soul  and  the  divinity  of  our  Lord  Jesus  Christ ; 
and  that  there  is  a conversion  made  of  the  whole  substance  of 
the  bread  into  the  body,  and  of  the  whole  substance  of  the  wine 
into  the  blood  ; which  conversion  thg  whole  catholic  church  call 
TRANSUBSTA^TIATIOJ^. 

Exposition. — The  famous  and  learned  Cardinal  Bellarmine 
argues  on  this  point  thus  : “ that  the  celebration  of  the  Passover 
was  an  express  figure  of  the  Eucharist  ; but  the  Passover  was 
a sacrifice,  therefore  the  Eucharist  must  be  so  too.”  This  syl- 
logism, like  all  others  of  the  same  kind,  is  conclusive,  provided 
there  be  nothing  defective  in  the  premises  ; but  no  matter ; 
the  cardinal  reasons  somewhat  more  rationally,  when  he  says, 
“ that  if  Christ  be  a priest  for  ever,  the  rite  of  sacrificing  must 
continue  for  ever.”  ” But,”  he  adds  “ there  can  be  no  sacrifice 
if  we  destroy  that  of  the  mass.”  Therefore,  it  is  said,  that  the 
whole  substance  of  th?  bread  and  wine,  after  consecration,  is 
changed  into  the  body  and  blood  of  Christ,  w'lthout  any  alter- 


OF  THK  ROMAN  CATHOLICS. 


26 


.ition  in  the  accidents,  or  outward  forms.  This  sacrifice,  say 
the  catholics,  was  only  ordained  as  a representation  of  that 
which  was  once  accomplished  on  the  cross;  to  perpetuate  the 
memory  of  it  for  ever,  and  to  apply  unto  us  the  salutary  virtue 
of  it  for  the  absolution  of  thofC  sins  which  we  daily  commit. 

The  Catholic  Christian  Instructed,  an  acknowledged  book 
among  these  Christians,  solves  all  the  apparent  difficulties  with 
respect  to  this  doctrine  of  transubstantiation  ; (such  as  how  the 
outward  forms  of  bread  and  wine  may  remain  without  the 
substance — how  the  whole  body  and  blood  of  Christ  can  be 
contained  in  so  small  a space  as  that  of  the  host,  nay  even  in  the 
smallest  portion  of  it — or  how  the  body  of  Christ  can  be  in 
Heaven,  and  at  the  same  time  be  in  so  many  places  upon  earth,) 
in  the  following  manner  ; “ All  this  comes  of  the  Almighty 
power  of  God,  which  is  as  incomprehensible  as  himself ; the 
immense  depth  of  ;vhich  cannot  be  fathomed  by  the  short  line 
and  plunmiet  of  hurnnn  reason.” 

The  Council  of  Ti  nt  decrees, “that  if  any  one  says,  that  a 
true  and  proper  sacrilice  is  not  offered  up  to  God  at  the  mass  ; 
or  that  to  be  offered  is  any  thing  else  than  Jesus  Christ  given  to 
be  eaten,  let  him  be  anathema.” 

And  again,  in  the  third  canon  it  decrees  thal  “ if  any  one 
says,  that  the  sacrifice  of  the  mass  is  only  a sacrifice  of  praise 
and  thank.'giving,  or  a bare  memorial  of  the  sacrifice  which  was 
completed  on  the  cross  ; and  that  it  is  not  propitiatoiy  nor 
profitable  to  any  but  him  that  receives  it,  and  that  it  ought  not 
to  be  offered  lor  the  living  and  for  the  dead  ; for  their  sms, 
their  punishments,  and  their  satisfactions,  and  their  other  ne- 
cessities, let  him  be  anathema.” 

And  also,  in  the  9th  canon,  “ if  any  one  says,  that  the  usage 
of  the  chuich  of  Rome,  to  pronounce  part  of  the  canon  with  a 
loud  voice,  ought  not  to  be  condemned  ; or  that  the  mass  ought 
only  to  be  celebrated  in  the  vulgar  tongue  ; and  that  water- 
ought  not  to  be  mixed  with  the  wine,  which  is  to  be  offered  in 
the  cup,  because  it  is  against  the  institution  of  Jesus  Christ,  let 
him  be  anathema.” 

The  Church  of  Rome  declares  that,  upon  the  priest’s  pro- 
nouncing these  words, /ioc  est  corpus  mevm  (this  is  my  body,) 
the  bread  and  wine  in  the  Eucharist  are  instantly  transubstan- 
tiated into  the  natural  body  and  blood  of  Christ  ; the  species  or 
accidents  only  of  the  bread  and  wine  remaining.  Christ  is 
offered  as  often  as  the  sacrifice  of  the  mass  is  celebrated. 

Solitary  masses,  wherein  the  priest  communicates  alone,  are 
approved  and  commended  ; and  the  council  of  Trent  decl  res 
that  whosoever  saith  they  are  unlawful  and  ought  to  be  abrogat- 
ed or  abolished,  is  accursed. 

Of  the  forms  of  this  sacrifice  of  the  mass,  UiOrc  in  ano  uer 
place. 


HISTORY,  &c. 


'->c 

ARTICLE  XVIII. 

And  I believe,  that  under  one  kind  only,  whole  and  entire, 
Christ  is  taken  and  received. 

Exposition. — Bread  and  wine,  after  consecration,  being  turned 
into  the-substance  of  Christ’s  body  and  blood,  without  cnanging 
the  species,  the  people  are  forbidden  to  receive  the  sacrament 
in  both  kinds. 

The  Council  of  Constance  decreed,  that  Christ  himself 
instituted  the  sacrament  in  both  kinds,  and  that  the  faithful  in 
the  primitive  church  used  so  to  receive  it  ; y«t,  that  the  prac- 
tice of  receiving  in  one  kind  only,  was  highly  commendable  ; 
they,  therefore,  appointed  the  continuance  of  the  censecration 
in  both  kinds,  and  of  giving  to  the  laity  only  in  one  kind. 

For  this  they  assigned  the  following  curious  reasons  : lest  the 
blood  of  Christ  should  be  spilt — the  wine  kept  for  the  sick 
should  fret — lest  wine  might  not  always  be  had — or  lest  some 
might  not  be  able  to  bear  the  smell  or  taste. 

The  Council  of  Constance  has  the  following  words  : “ In  the 
name  of  the  holy  and  undivided  Trinity,  Fatlier,  Son,  and  Holy 
Ghost,  Amen.  This  present  sacred,  general  Council  declares, 
decrees,  and  determines,  that  although  Christ  instituted  and 
administered  to  his  disciples  this  venerable  sacrament  after 
supper,  under  both  kinds  of  bread  and  wine  ; yet,  this  notwith- 
standing, the  laudable  authority  of  sacred  canons,  and  the 
approved  custom  of  the  church,  hath  maintained,  and  doth 
maintain,  that  such  a sacrament  as  this  ought  not  to  be  made 
after  supper,  nor  to  be  received  by  the  faithful,  otherwise  than 
fasting,  excepting  in  case  of  infirmity,  or  other  necessity  granted 
or  admitted  by  law,  or  by  the  church  : and  since,  tor  avoiding 
."ome  dangers  and  scandals,  the  custom  has  been  rationally 
introduced.  That  though  tins  sacrament  was  in  the  primitive 
church  received  by  the  faithful  under  both  kinds,  and  after- 
ivards  bj'  the  makers  of  it,  under  both  kinds,  and  by  the  laity 
only  under  the  species  of  bread — such  a custon  as  this  ought  to 
he  accounted  a law,  which  must  not  be  rejected,  or  at  pleasure 
changed,  without  the  authority  of  the  church.  They  who  assert 
the  contrary  are  to  be  driven  away  as  heretics  and  severely 
punished  by  the  diocesans  of  the  place,  or  their  officials,  or  by 
the  inquisitors  cl  heretical  pravity.” 

The  Council  of  Florence,  speaking  in  relation  both  to  this 
and  to  the  cucharist,  decrees  as  follows  : “ The  jpriest,  speaking, 
in  the  name  of  Christ,  maketh  this  sacrament  ; for,  by  virtue  of 
(he  very  words  themselves,  the  bread  is  changed  into  the  body 
»f  Christ,  and  the  wine  into  his  blood  ; yet  so  that#(he  whole. 
Christ  is  contained  under  the  species  of  bread,  and  the  whole 
species  of  wine  ; al.=o  in  eveiy  consecrated  host  and  consecrated 
wine,  when  a separation  is  made  there  is  whole  Christ.” 

The  host  consists  of  a wafer  composed  of  the  finest  flour  and 
wine  ; and  is  that  which  is  here  called  bread.  They  use  w ine, 
however,  separately  ; the  priest  only  partaking  of  this.  The 
communicant,  in  receiving  the  sacrament,  has  a consecrated 


OF  THE  ROMAN  CATHOLICS. 


37 


wafer  placed  upon  his  tongue  by  the  priest,  the  former  devoutly 
kneeling. 

ARTICLE  XIX. 

I do  firmly  believe  that  there  is  a purgatory,  and  that  the 
souls  kept  prisoners  there  do  receive  help  by  the  suffrage  of 
the  faithful. 

To  this  Bellarmine  and  the  Rhenish  Annotations  have  added — 
That  the  souls  of  the  Patriarchs  and  holy  men,  who  departed 
this  life  before  the  crucifixion  of  Christ,  were  kept  as  in  a 
prison,  in  a department  of  hell  without  pain — That  Christ  did 
really  go  into  local  hell,  and  deliver  the  captive  souls  out  of  this 
confinement.  The  fathers  assert,  that  our  Saviour  descended 
into  hell  ; went  thither  specially,  and  delivered  the  souls  of  the 
fathers  out  of  their  mansions. 

Exposition. — Bellarmine  says  there  is  a purgatory  after  this 
life,  where  the  souls  of  those  that,  are  not  purged,  nor  have 
satisfied  for  their  sins  here,  are  to  be  purged,  and  give  satisfac- 
tion, unless  their  time  be  shortened  by  the  prayers,  alms,  and 
masses  of  the  living.  This  is  also  asserted  by  the  Council  of 
Trent. 

That  same  Council  decreed,  that  souls  who  die  in  a state  of 
grace,  but  are  not  sufficiently  puiged  from  their  sins,  go  first 
into  purgatory,  a place  of  torment,  bordering  near  upon  hell, 
from  which  their  deliverance  may  be  expedited  by  the  suffrages, 
that  is, prayers,  alms,  and  masses,  said  and  done  by  the  faithful. 

It  is  also  decreed,  that  souls  are  detained  in  purgatory  till 
they  have  made  full  satisfaction  for  their  sins,  and  are  thor- 
oughly purged  from  them  ; and  that  whoever  says  that  there  is 
no  debt  of  temporal  punishment  to  be  paid,  either  in  this  world 
or  in  purgatory,  before  they  can  be  received  into  heaven,  k 
accumed. 

ARTICLE  XX. 

I do  believe,  that  the  saints  reigning  together  wu'th  Christ  arfe 
V to  be  worshipped  and  prayed  unto  ; and  that  they  do  offer 
prayers  unto  God  for  us  ; and  that  their  relics  are  to  be  had  in 
veneration. 

E.cposition. — It  must  not  hence  be  inferred,  that  the  Romaa 
Catholics  worship  the  saints  departed,  or  their  relics,  as  their 
saviours  or  redeemers  ; but  simply  as  inferior  mediators,  being 
near  the  throne  of  Cod,  and  having  constant  access  to  Ilis  divine 
presence,  ddiey  lielieve  that  the  prayers  of  these  saints  are 
always  acceptable  to  Almighty  God  : and  that  as  they  are 
ministering  spirits  to  the  heirs  of  salvation  on  earth,  they 
consequently  know  uhat  is  taking  place  in  the  church,  and  are 
specially  mindful  of  the  wants  and  desires  of  their  suffering 
brethren  below.  So  the  faithful  here  think  they  may  and  ought 
to  supplicate  the ^ood  offices  of  the  glorified  sr  hits  before  the 
footstool  of  the  Omnipotent.  The  worship  which  is  paid  to 


HISTORY,  &c. 


these  saints  is  far  from  supreme  ; it  is  merely  the  bowing  with 
reverence,  and  the  supplications  of  less  favoured  beings. 

Relics  of  saints,  iic.  are  held  in  veneration ; but  are  not 
worshipped  in  anywise  ; but  only  as  we  hold  in  veneration  the 
pictures  or  the  goods  of  our  dearest  friends. 

It  would  be  amusing  here  to  give  a full  account  of  the  sacred 
relics  which  are  deposited  in  the  churches  of  the  stations  at 
Rome,  exhibited  during  Lent,  and  upon  other  solemn  occasions, 
to  the  veneration  of  the  faithfyl  ; but  the  limits  to  which  this 
work  is  confined  forbid  it. 

There  are  fifty-four  st?tions  held  in  Rome,  the  ceremonies  of 
which  commence  upon  the  first  day  of  Lent,  and  end  on  the 
Sunday  Dominica  in  Albis  or  Low  Sunday. 

St.  Isidor,  who  wrote  about  the  twelfth  century,  does  not 
allow  any  other  signification  to  the  word  station  than  an  offering 
made  on  a fixed  and  appointed  day  ; and  in  support  of  that 
opinion  cites  the  practice  of  Elkanah  in  the  first  book  of  Samuel, 
chap.  i.  “ And  the  man  went  up  yearly  out  of  his  city  to  worship, 
and  to  sacrifice  unto  the  Lord  of  hosts  in  Shiloh  and  in  the 
following  chapter,  when  Hannah  brought  to  Samuel  “ a little 
coat  from  year  to  year,  when  she  came  up  with  her  husband  to 
offer  the  yearly  stntutis  diebus)  sacrifice.”  From  which  it 
appears,  Isidor  considered  the  term  station  to  be  derived  from 
the  verb  statuere,  to  which  opinion  Polidore  Virgil  seems  to 
incline,  when  treating  of  this  matter  in  his  eighth  book.  But 
many  object  to  this  explanation,  prefering  the  verb  stare  as 
more  designative  of  the  ceremony  ; quoting  in  support  of  their 
argument  numerous  authorities,  some  of  very  remote  antiquity, 
to  prove  that  the  word  station  is  not  intended  to  signify  any 
determinate  place  nor  any  particular  ceremony  performed  on 
some  certain  day  ; but  from  the  act  of  the  people  standing  on 
such  occasions,  which  custom  upon  these  solemn  days  is  inva- 
riably observed.  In  allusion  also  to  the  words  of  the  gospel, 
“ where  two  or  three  are  gathered  together  in  my  name,  I will 
be  in  the  midst  of  them and  also  after  the  resurrection,  in  a 
congregation  ot  the  disciples  of  Jesus,  where  it  is  written, 
“ stetit  Jesus  in  medio  eorum  the  Sovreign  Pontiff',  in  quality 
of  his  title  as  Christ’s  vicar,  by  this  act  reminds  the  people  of 
the  promise. 

Others  pretend  that  it  merely  denotes  the  church,  where  the 
Pope  stands  'or  some  one  in  his  place)  and  preaches  to  the 
people,  in  imitation  of  Jesus,  in  the  sixth  chapter  of  St.  John, 
and  in  other  place«,  w’here  it  is  said  he  stood  and  pieached  to 
the  multitude  ; and  which  example  w’as  followed  by  Peter,  as  in 
the  second  chapter  of  Acts,  and  from  him  handed  down  to  the 
present  time.  The  practice  of  preaching  to  the  people  standing 
continued,  and  is  still  observed  on  the  days  of  holding  the  sta- 
tions, in  the  time  of  Lent  daily,  as  particularly  noted  in  the 
homilies  of  St.  Gregory  when  speaking  of  the  custom  ; from 
which  it  is  manifest,  that  it  is  not  the  church  where  the  cere- 
mony is  observed,  but  the  act,  from  which  the  word  station  ik 


OF  THE  ROaiAN  CATHOLICS. 


29 


derived.  Some  have  ventured  to  attribute  the  origin  of  the 
custom  to  Pope  Simplicius,  from  Ifs  directing  the  jiriests  to 
attend  at  the  cliurches  of  St.  Peter  and  St.  Paul  ; and  of  St. 
Lawrence,  on  the  octaves  of  their  festivals,  to  administer  the 
sacraments  of  baptism  and  penance  ; but  this  is  clearly  errone- 
ous, as  the  practice  can  be  proved  to  be  much  more  ancient 
than  the  time  of  Simplicius.  Finally,  therefore,  the  word  .-ta- 
tion  IS  evidently  ilerived  from  the  act  of  standing,  and  not  from 
the  words  of  Christ,  nt>r  from  the  pontilf,  nor  trom  the  priests 
appointed  by  Simplicius,  but  from  the  people  solemnly  assem- 
bling and  conforming  to  a more  ancient  practice. 

It  w'as  anciently  the  custom  to  go  in  procession  to  the  church 
of  the  station  ; hut  the  people  at  present  go  at  such  times  of  the 
da}'  as  suit  tlleir  particular  convenience  ; where,  devoutly  pray- 
ing lor  a certain  time,  they  return  to  their  ordinary  occupa- 
tions. Pope  Boniface  V'lll.  granted  an  indulgence  ot’  one  year 
and  forty  days  fo  nil- those  Tn-ho,  xvith  true  contritiun,  having 
conjest,  kept  the  stations  regularly  from  the  commencement  on 
Ash  Wednesday  to  the  feast  of  Easter ; besides  all  other  indul- 
gences gr.iiited  b}'  his  predecessors,  to  each  church,  in  particu- 
lar, a remission  of  100  days  of  penance  to  all  such  as  were,  un- 
der the  same  regulations,  found  attending  the  apostolic  benedic- 
tions. 

Lent  originally  began  on  the  Gth  Sunday  before  Easter.  St. 
Gregory  added  the  four  days  preceding,  making  thereby  the 
40  lasting  days,  in  commemoration  of  the  fast  in  the  de.sert ; 
the  6rst  and  last  Sundays  not  being  days  of  penance.  By  way 
of  specimen  of  an  account  of  these  several  churches,  of  the  sta- 
tion.®, and  of  the  saints  to  which  they  are  respectively  dedicated, 
take  the  following,  which  is  the  first  in  the  list  : — The  Church 
of  Saint  Sabina  in  Mdvnt  Aventine. 

This  hill  is  one  of  the  seven  hills  of  Rome,  having  the  Tiber 
on  one  side,  and  on  the  other  the  Palatine,  and  Monte  Celio. 
Aventinus,  king  of  Alba,  being  killed  by  lightning,  was  tlisre 
buried,  and  thus  left  the  name,  Aventinus,  to  the  hill  which 
concealed  his  remains.  This  hill  was  anciently  called  Pomeria, 
or  rather  the  surrounding  district,  and  was  inclosed  with  walls 
and  united  to  the  city  under  Claudius.  Plin}%  who  wrote  in  the 
time  of  Vespasian,  says,  that  Rome  embraced  seven  hills,  and 
that  it  contained  fourteen  districts,  and  Publius  Vdetorius  oum- 
bers  the  Aventine  as  the  thirteenth.  Since  the  building  of  the 
church  of  St.  Sabina,  and  the  popes  having  entire  possession  of 
the  city  of  Rome,  the  divisions  of  the  city  have  been  altered, 
and  this  of  Mount  Aventine  is  now  ranked  as  the  first  ; this  is 
noted  by  Anastasius  in  the  life  of  Eugenius  I.  This  district  has 
been  for  many  centuries  the  hereditary  property  of  the  illustri- 
ous family  Savelli  ; the  Popes  Honorius  III.  and  IV.  were  of 
this  family,  who  are  styled  “ Nobles  of  Mount  Aventine.” 
Mount  Aventine  was,  in  the  early  ages  of  the  city,  adorned  with 
a number  of  temples,  which,  there  is  good  reason  to  believe, 
on  the  introduction  of  Christianity,  were  converted  to  the  pur- 


30 


HISTORY,  &c. 


poses  for  which  (hey  are  at  present  used,  for,  besides  many 
other  authorities,  Arcadius  and  Honorius  directed  that  the  pub- 
lic edifices  should  not  be  destroyed.  It  is  therefore,  probable 
that  this  church  of  St.  Sabina  was  the  celebrated  temple  of 
Diana,  or  at  least  built  on  the  site,  with  the  ruins  of  the  afore- 
named temple  ; and  this  is  strengthened  further  by  the  testimony 
of  Appianus,  in  his  account  of  the  civil  wars  of  Rome,  book 
1.  that  C.  Gracchus,  in  his  flight  from  the  temple  of  Diana 
Aventine,  passed  the  Tiber  by  the  wooden  bridge  ofSublicias, 
which  bridge  was  afterwards  restored  by  Antoninus  Pius,  and 
being  by  him  built  of  marble,  obtained  tbe  name  of  Marmorea ; 
and  which  place  to  this  day,  where  the  church  of  St.  Sabina 
stands,  is  called  Marmorata.  If  to  these  reasons  is  superadded, 
that  the  port  Trigemena,  through  which  the  way  led  from  the 
city  to  Mount  Aventine,  was  at  the  foot  of  the  hill  through 
which  Gracchus  passed  to  cross  the  river,  which  was  in  ex- 
istence some  time  back,  and  was  the  customary  thorughfare 
to  the  church  of  Sabina,  whose  principal  entrance  faces  the 
west,  it  is  more  evident  it  was  formerly  the  temple  of  Diana, 
or  at  least  the  site  of  that  temple.  This  church  of  St.  Sabina 
was  built  in  the  year  425,  in  the  time  of  Theodosius,  and  in  the 
papacy  of  Celestine  the  first,  by  Peter  of  Savona,  a cardinal 
priest  of  Rome.  The  church  is  veiy^  magnificent,  having  a 
portico  supported  by  two  beautiful  columns  of  black  marble, 
and  another  with  columns  at  the  side,  the  front  ornamented  with 
elaborate  bas-reliefs  ; twenty-four  columns  of  white  marble  di- 
vide the  aisles  from  the  nave,  in  which  is  a noble  tribune  als« 
of  marble  ; the  sacred  utensils  are  of  a magnificence  corres- 
ponding with  the  splendour  of  the  church,  amongst  which  is  a 
ciboriuin  of  several  pounds  weight,  together  with  another  cibo- 
rium,  chalice,  paten,  and  corporal,  all  of  silver,  given  as  it  i« 
said,  by  Honorius  III.  in  1216.  The  station  at  St.  Sabina,  be- 
ing the  first  day  of  Lent,  the  pope  goes  early  in  the  morning,, 
with  the  whole  of  his  court,  to  the  neighbouring  church  of  St. 
Anastatia,  on  Mount  Palatine,  where  he  standstill  the  people 
are  assembled  ; and  it  is  called  The  CoUetUt.  The  pope  then 
distributes  the  ashes  to  the  cardinals  and  those  assembled  ; 
after  which  ceremony  the  litany  is  sung  ; and  the  whole  of  the 
clergy  and  the  people  go  in  procession  to  the  church  of  St. 
Sabina,  where  mass  is  said,  and  a sermon  from  the  gospel  of 
the  day  ; at  the  end  of  which  the  deacon  announces  the  station 
for  the  following  day  at  St.  George.  There  are,  besides  the 
day  of  the  station,  other  festivals  at  this  church,  on  the  2Pth  of 
August,  to  celebrate  the  birth  or  martyrdom  of  the  saint  ; and 
•n  the  3d  of  May  for  other  martyrs. 

RELICS  AT  THE  CHURCH  OF  ST.  SABINA,  EXHIBITED  ON  SOLEMN 

festivals. 

Under  the  high  altar,  given  by  Sixtus  V.  arc  the  bodies  of 
the  five  following  saints,  which  were  found  under  the  ancient  al- 


OF  THE  ROMAN  CATHOLICS. 


31 


lar  of  Pope  Eug;pnius  II.  in  1 586.  according  to  the  inscription 
of  a leaden  chest  whicl)  incloses  them  ; — 

The  body  of  St.  Sabina. 

— — Serapl)ia. 

— — Alexander,  pope. 

— — Eventius,  priest  to  said  pope. 

— — Theodorius,  a companion  ol  Eventius. 

In  the  church  also. 

An  .arm  of  St.  Sabina. 

Part  of  the  cane  with  which  Christ  was  beaten  and  derided, 

A rib  of  one  of  tl)e  lioly  innocents. 

Pones  of  the  40  martyrs. 

Bones  of  the  1 1,000  Virgins. 

Part  of  the  tunic  of  St.  Dominic. 

A cross  of  Silver,  in  the  middle  of  which  is  another  cross 
containintr  various  relics,  viz. 

A piece,  of  the  true  crossofoiir  Saviour  ; on  Ihe  right  arm 
of  this  cross  are  relics  of  Si.  Thomas,  Apostle,  and  St. 
Lawrence. 

In  the  left  arm,  of  Si.  Bartholomew  and  St.  Mary  Magdalen 

In  the  top,  of  St.  Peter  and  St.  J-aines,  apostles. 

In  the  bottom,  of  St.  Alexander,  pope,  St.  Sabina,  St.Sera- 
phia,  St.  Agnes,  and  St  Ilypolitus,  and  his  companions. 

Part  of  the  stone  on  which  our  Saviour  slept. 

Part  of  the  Sepulchre  of  the  blessed  Virgin. 

Some  olives  from  Mount  Olivet. 

Some  earth  and  stone  from  the  holy  sepulchre,  besides 
other  relies  of  St.  Peter,  Paul,  Matthew,  Stej)hen, 
Philip,  James,  Cosmas.  Damanus,  Apollinarius,  Cath- 
arine, Cecilia,  and  many  more. 

In  the  middle  of  the  pavement  of  the  church  is  seen  a black 
stone,  of  which  it  is  said  that  St.  Dominic  one  night  praying  at 
this  spot,  his  enemy  the  devil  hurled  a stone  at  him,  which 
touched  him  slightly,  but  forced  its  way  through  the  pavement 
on  which  he  was  kneeling  and  buried  itself  in  the  earth  ; upon 
moving  the  high  altar  to  its  present  spot,  this  stone  w'as  found, 
and  the  miracle  is  celebrated  in  a legend  inscribed  thereon. 

Of  such  materials  are  composed  the  various  relics  found  in 
the  other  stations,  at  Rome,  and  in  other  parts  of  the  Roman 
Catholic  world.  The  account  here  inserted  has  been  furnished 
by  a Catholic  gentleman  who  has  resided  at  Rome,  and  observ- 
ed whatever  is  curious  or  interesting  in  that  venerable  city. 

We  have  the  Council  of  Trent  and  the  catechisms  for  au- 
thorit}-  in  asserting  that  all  good  Roman  Catholics  are  taught, 
that  in  lionouring  saints  who  sleep  in  the  Lord — in  invoking 
them — in  reverencing  their  sacred  relics  and  ashes,  the  glory 
of  Cod  is  so  far  from  being  lessened  that  it  is  greatly  increased  ; 
that  they  are  to  be  worshipped,  <ir  invoked,  because  they  con- 
stantly pray  to  God  for  the  salvation  of  men. 

In  “ n l)e  grounds  ol  the  C.atholic  drctrine”  it  is  stated,  in 
answer  to  the  following  question  : “ What  is  the  Catholic  d«c- 


HISTORY,  Lc. 


trine  touching:  the  veneration  and  invocation  of  saints  ?”  it  is 
said  that  “ \\  e are  taught,  1st,  that  there  is  an  honour  and  ven- 
eration due  to  angels  and  saints  : 2d,  that  they  offer  j>rayers  to 
God  for  us;  3d,  that  it  is  good  and  profitable  to  invoke  them, 
that  is,  to  have  recourse  to  their  intercession  and  prayers  ; and, 
4th,  that  their  relics  are  to  be  had  in  veneration. 

They  tell  us  further,  that  the  church  in  all  ages  has  paid  this 
honour  and  veneration  to  the  saints,  by  erecting  churches,  and 
keeping  holidays  to  their  memory  ; a practice  wh.ch  the  Pro- 
testants have  also  retained.  In  their  invocations,  however  ; 
they  simply  say  to  the  saints,  “pray  for  us.”  To  the  Virgin 
Mary,  the  common  invocation  is  this,  “ Kail  Maiy,  mother  of 
God,  the  Lord  is  with  thee  ; pray  for  us  sinners  now  at  the  hour 
of  death  !”  They,  however,  frequently  in  their  books  of  com- 
mon prayer,  missals  as  we  call  them,  use  the  most  pleasing 
and  endearing  epithets  to  the  Virgin. 

ARTICLE  XXI. 

I do  believe  that  the  images  of  Christ,  of  the  blessed  Virgin 
the  mother  of  God,  and  of  other  saints,  ought  to  be  had  and  re- 
tain- d,  and  that  due  honour -and  veneration  ought  to  be  paid 
unto  them. 

Exposition. — “ Pictures  are  the  books  of  the  unlearned.” 
But  it  is  not  this  idea  alone  that  suggests  to*the  pious  Catholic 
the  propriety  of  paying  venerat'Oij  to  the  images  of  the  saints  ; 
the  catechism  says  that  the  minister  shall  teach  the  people, 
that  images  of  saints  are  to  be  placed  in  churches  that  they  . 
may  be  likewise  worshipped.  If  any  doubt  arise  about  the 
meaning  of  the  word  worship,  when  applied  to  images,  the 
minister  shall  teach  them,  that  images  were  made  to  instruct 
them  in  the  history  of  both  testaments,  and  to  refresh  their 
memories  ; for  being  excited  by  the  remembrance  of  divine 
things,  the}’^  excite  more  strongly  to  worship  God  himself. 

It  is  a stupid  and  illiberal  error  to  charge  the  Roman  Catho- 
lics with  the  proper  wor>hip  of  saints  or  of  images  ; and  to  call 
them  idolaters,  as  many  have  done,  and  some  ill-informed  Pro- 
testants still  do  ;,the  charge  is  both  untrue  and  unjust. 

Who  has  not  often  involuntarily  ejaculated  a prayer  to  the 
One  God,  when  looking  upon  some  well-executed  piece  of 
sculpture  or  painting,  representing  some  person  or  scene  of  sa- 
cred history  ? The  scriptural  paintings  of  tlie  late  Mr.  West, 
some  of  which-ornament  the  altar-pieces  of  our  own  churches, 
have  a powerful  tendency  to  call  forth  this  feeling  ; and  he  has 
but  a cold  heart,  if  not  even  a sceptical  one,  who  can  look  upon 
that  artist’s  “ Christ  healing  the  sick,”  or  his  “ Christ  reject- 
ed,” and  be  totally  unmoved  by  something  of  a devotional 
spir  t.  It  is  certain,  that  nothing  more  than  the  excitation  of 
this  fee'ing  islinteniled  by  the  use  of  images  and  pictures  amongst 
the  Roman  Catholics.  If  ignorant  persons  in  ignorant  times  have 
made  any  other  use  of  these  visible  remembrances  of  departed 
worth,  it  has  been  an  abuse  of  an  harmless,  if  not  a pixintable. 


OF  THE  ROMAN  CATHOLICS. 


3o 


practice.  The  Catholic  Church  forbids  idolatry,  ranking  it  as 
one  of  the  deadly  sins.  Lot  them  he  rightly  understood  on  this 
as  on  other  points.  Let  us  not  charge  them  with  being  of  a re- 
JigioiMvhich  they  deny,  nor  judge  them  lest  we  also  be  judged. 
I neither  justify  nor  condemn  ; but  state  facts.  Rut  it  must  be 
confessed  that  their  language,  especially  when  speaking  of  the 
Virgin  Maiy,  is  sometimes  extremely  poetical  and  devout  ; in 
the  little  office  of  the  blessed  Virgin,  she  is  desired  to  loose  the 
bonds  of  the  guilty — to  drive  away  evils  from  us — to  demand 
all  good  things  for  us — make  us  chaste — protect  us  from  the 
enemy — receive  us  at  the  hour  of  death.  She  is  set  forth  as 
the  mother  of  mercy,  and  the  ho|ie  of  the  world  ; but  why  may 
not  a Roman  Catliolic  call  her  The  Mother  of  God  ? These  are 
all  so  many  pious  hyperboles  and  nothing' more  : worship,  in 
the  highest  sense  of  the  word,  the  Catholics  pay  to  the  Trinity 
only  : — the  very  same  Trinity  in  Unity,  and  Unity  in  Trinity, 
which  is  “ worshipped  and  glorified”  by  Christians  of  the  re- 
formed churches  in  all  countries. 

ARTICLE  XXII. 

I do  affirm  that  the  power  of  indulgences  was  left  by  Christ 
in  the  church  ; and  that  the  use  of  them  is  very  beneficial  to 
Christian  people. 

Exposition. — Bossuet  asserts,  and  only  what  is  commonly  be- 
lieved, that  the  Council  of  Trent  proposes  nothing  more  relative 
to  indulgences,  but  that  the  church  had  the  power  of  granting 
them  from  Jesus  Christ,  and  that  the  practice  of  them  is  whole- 
some ; ivhich  custom,  the  council  adds,  ought  still  to  be  pre- 
served, though  with  moderation,  lest  ecclesiastical  discipline 
should  he  weakened  by  too  great  toleration. 

By  indulgences  granted  by  the  popes  and  prelates  of  the 
church,  jiersons  are  discharged  from  temporal  punishment  here 
and  in  purgatory. 

On  few  subjects  has  the  Catholic  religion  been  more  misrep- 
resented than  on  this  of  indulgences  : there  is  something  ob- 
noxious in  the  very  term.  We  are  apt  to  attach  an  idea  and 
importance  to  it.  when  applied  as  in  this  case,  which  do  not  be- 
long to  it.  That  a bad  use  may  have,  at  times,  been  made  of  it, 
is  readily  admitted  : for  w'hat  good  is  there  that  has  not  been 
abused  ? But  it  is  denied  that  the  Catholic  religion  gives  any 
authority  to  its  popes  or  prelates,  or  other  ecclesiastical  officers 
to  grant  a licence  to  sin,  as  many  well-meaning  Protestants  sup- 
pose they  may.  The  forgery  about  Tetzel  at  the  time  of  the 
reformation  ought  not  to  be  mentioned,  except  to  the  individual 
disgrace  of  the  forgers.  1 vindicate  not  the  practice  or  the  doc- 
trine of  indulgences  in  any  sense  ; but  the  author,  as  an  honest 
writer,  w ill  endeavour  to  screen  the  youthful  mind,  for  whom 
he  principally  now  writes,  from  the  contagion  of  prejudice  and 
mistake  on  this,  as  on  other  points. 

In  the  first  ages  of  the  Christian  church  indulgences  were 
common.  In  those  times  of  strict  ecclesiastical  discipline,  very 


HISTORY,  kc. 


severe  penalties  were  inflicted  on  those  who  had  been  guilty  of 
any  sins,  w()cther  public  or  private  ; and  in  particular  they 
were  i'orhidden,  for  a certain  time,  to  partake  of  the  Lord’s 
supper,  or  to  hold  any  communion  with  the  church.  General 
rules  were  formed  upon  these  subjects  ; but  as  it  was  often 
found  expedient  to  make  a discrimination  in  the  degrees  of 
punishment,  according  to  the  different  circumstances  of  the 
olfenders,  and  especially  when  they  shewed  marks  of  contrition 
and  repentance,  power  was  given  to  the  bishops,  by  the  Council 
of  Nice,  to  relax  or  remit  those  punishments  as  they  should  see 
reason.  Every  favour  of  this  kind  was  called  an  indulgence  or 
^)ardon. 

In  course  of  lime,  however,  this  wholesome  discipline  began 
to  relax  and  degenerate,  and  some  few  ambitious  and  designing 
men,  in  those  dark  ages,  began  to  make  a bad  use  of  it  : in  the 
very  teeth  of  their  own  religious  tenets  and  doctrines,  these  in- 
dulgences were  actually  bought  and  sold,  just  as  in  our  own 
times  church-livings,  advow.sons  as  they  are  called,  seals  in  par- 
liament, lucrative  and  honoraiy  offices  in  church  and  state,  arc 
sold.  The  doctrine  itself  implies  neither  more  nor  less  than  a 
merciful  relaxation  of  some  severe  ecclesiastical  discipline  ; and 
the  practice,  though  not  the  name,  is  still  retained  by  many  of 
the  sects  of  the  present  day. 

At  present,  the  utmost  length  to  which  the  use  of  indulgen- 
ces is  carried  in  the  Church  of  Rome,  is  their  extension  to  the 
dead  : and  here  the  Catholics  tell  us,  they  are  not  granted  by 
w.iy  of  absolution,  since  the  pastors  of  the  church  have  not  that 
jurisdiction  over  the  dead  ; but  are  only  available  to  the  faithful 
shepherd,  by  way  of  or  spiritual  succour,  applied  to 

their  souls  out  of  the  treasuiy  of  the  church. 

They  have  also  what  they  call  a jubilee  ; and  so  called  from 
the  resemblance  it  bears  to  the  jubilee  in  the  eld  Mosaic  law'  ; 
vvhicb  was  a year  of  remission,  in  which  bondmen  were  restored 
to  liberty^  apd  evei^’  one  returned  to  his  possessions. — The 
Catholic',fi'i>i/ee  is  a plenary  or  entire  indulgence  granted  eveiy 
Iwenty-fi'nh  year,  as  also  upon  other  extraordina^'  occasions,  to 
such  as^  being  truly  peniteM,  shall  worthily  receive  the  blessed 
sacrament,  and  perform  the  other  conditions  of  fasting,  alms,  and 
prayer,  usually  prescribed  at  such  times. 

There  are  olher plenary  indulgences,  differing  from  a jubilee. 
A juirilceis  more  solemn,  and  accompanied  with  certain  privile- 
ges, not  usually  granted  upon  other  occasions,  rvith  regard  to 
their daeing  absolved  lay  any  approved  confessor  from  all  ex- 
communications,  and  other  reserved  cases  ; and  having  vows 
exchanged  into  the  performance  of  other  works  of  piety.  To 
wdiic  b may  be  added,  that  as  a jubilee  is  extended  to  the  whole 
church,  which  at  that  time  joins  as  it  were  in  a body,  in  offering 
a holy  violence  to  heaven  by  prayer  and  penitential  works  ; and 
as  the  cause  for  granting  an  indulgence  is  usually  more  evident, 
and  greater  works  of  piety  are  prescribed  for  the  obtaining  of  it. 


OF  THE  ROMAN  CATllOIACS. 

the  indulgence,  of  consequence,  is  likely  to  he  more  certain  nm’ 
secure. 

In  the  ordinary,  or  wh.at  may  be  called  the  every-day  prac- 
tice, indulgences  eN’tcnd  only  to  the  granting  ot  tin'  laity  to  ea 
certain  meats,  or  abstain  from  certain  formal  fasts  and  olrservan 
CCS,  from  considerations  of  sickness,  convenience,  & •-. 

This  is  the  sum  of  that  dreadful  bug-bear  at  which  ue  have 
so  long  startled  with  horror,  and  shrunk  back  from  witli  indig- 
nation: the  practice  may  be  absurd  ; but  it  is  not  nicked  when 
rightly  understood,  and  observed  in  conformity  with  the  .=pirif 
and  tenure  of  the  rest  of  the  Roman  Catholic  religion. 

ARTICLK  XXUI. 

I do  acknowledge  the  holy  Catholic  and  aimstolic  Homan 
Church  to  be  the  mother  and  mistress  of  all  churche>  : and  I 
do  promise  and  swear  true  obedience  to  the  Bishop  ot  Home,^ 
the  Successor  of  Peter,  the  prince  of  the  Apostles,  ar.d  the  Vicar 
of  .Tesus  Christ. 

Exposition. — This  article  has  reference  chiefly  to  what  has 
been,  somewhat  improperly,  called  the  pope’s  supremacy  ; it 
ouffht  rather  to  be  called  the  pope’s  primac}\ 

The  Catholic  doctrine  is  as  follows  : That  St.  Peter  was 
head  of  the  church  under  Christ — that  the  pope,  or  Bishop  or 
Rome,  is  at  present  head  of  the  church,  and  Clirist’s  vicar  upon 
earth.  This  they  attempt  to  prove  by  the  unanimous  consent 
of  the  fathei’s,  and  the  tradition  of  the  church,  and  say  that  St. 
Peter  translated  his  chair  from  Antioch  to  Romc._  Hence  the 
see  of  Rome  in  all  ages  has  been  called  the  see  of  Peter — the 
chair  of  Peter  ; and  absolutely  the  see  apostolic  ; and  in  thar. 
quality  has,  from  the  beginning,  e.xercised  jurisdiction  over  all 
other  churches. 

The  Church  of  Rome  they  call  the  mistress  and  mother  of  all 
churches  ; because  her  bishop  is  St.  Peter’s  successor,  and 
Christ’s  vicar  upon  earth,  and  consequently  the  father  and  pas 
tor  of  all  the  faithful  ; and  therefore  this  church,  as  being  St. 
Peter’s  see,  is  the  mother  and  mistress  of  all  churches. 

Pope  Boniface  VIII.  in  his  canon  law,  asserts  and  decrees  as 
follows  ; “ Moreover  we  declare,  and  say,  and  define,  atgi  pro- 
nounce to  every  human  creature,  that  it  is  altogether  necessary 
to  salvation,  to  be  subject  to  the  Romon  pontift.” 

It  is  proper  here  to  caution  the  reader  against  the  notion  that 
Roman  Catholics,  in  admitting  the'  pope’s  supremacy,  or  prima- 
cy, hold  that  the  pope's  power  over  the  Christian  world  is  of  a 
temporal  nature  : it  has  no  such  e.xtension  ; no  such  reference  ; 
for  how  often  have  the  pope’s  spiritual  subjects,  catholic  kings 
and  emperors,  gone  to  war  w'ith  his  holiness  ? Kings  do  not  now 
hold  their  crowns  at  the  disposal  of  any  one  except  of  the  laws 
and  of  their  own  subjects.  The  pope’s  authority  over  his  owS 
temporal  dominions,  which  he  holds  as  any  other  sovereign,  is, 
of  course,  not  purely  of  an  ec'Clesiastical  kind  ; and  his  spiritual 
power  is  greatl}’  limited,  even  in  Catliolic  countries,  as  Prance, 


30 


HISTORY,  Lc. 


Spain,  &c.  The  French  or  (lallican  church,  in  parlicular,  is 
very  independent.  As  far  as  relates  to  local  discipline,  the  pope 
has  but  a limited  authority  ; even  in  the  church  ofnhiclilieis 
recognized  as  the  head. 

ARTICIE  XXIV. 

I do  undoubtedly  receive  and  profess  all  other  things  that  are 
delivered,  defined  by  the  ,«acred  canons  and  a'ciunenical  coun- 
eils,  and  especiallj'  by  the  hoiy  Synod  of  Trent  : and  all  other 
things  contrary  hereunto,  and  all  heresies  condemned,  rejected, 
and  anathematized  by  the  church,  I do  likewise  condemn,  re- 
ject, and  anathematize. 

This,  it  must  be  confessed,  is  a sweeping  article  : but  oven 
here  we  shall  do  well  not  to  mistake  or  misrepresent.  The  in- 
tolerance here  manifest  is  evidentlj’  directed  against  “ things” 
rather  than  persons.  They  are  heresies,  real  or  supposed,  that 
are  condemned,  rejected,  and  anathematized,  and  not  the  per- 
sons of  the  heretics.  It  ought  not,  honever,  to  be  denied  or 
concealed,  that  this  famous  bull,  as  it  is  called,  which  bears 
date  Nov.  1664.  repeatedly  denounces  curses  on  all  those  who 
dare  dispute  its  statements.  This  solemn  “ bull,  concerning 
the  form  of  an  oath  of  profession  of  faith,”  all  ecclesiastical  per- 
sons, whether  secular  or  regular,  and  all  military  orders,  are 
obliged  to  take  and  subscribe  as  follows  : “ This  true  Catholic 
faith,  without  which  no  one  can  be  saved,  which  at  this  present 
time  I do  of  my  own  accord  profess  and  sincerely  hold,  1,  the 
same  N.  N.  do  promise  and  vow,  and  swear,  and  God  assisting 
me,  most  constantly  to  retain  and  confess,  entire  and  unviolated, 
to  the  last  breath  of  my  life  ; and  .so  far.  as  in  me  lies,  I will 
likewise  take  care  that  it  shall  be  held,  taught,  and  preached 
by  my  subjects,  or  those  the  care  of  whom  belongs  to  me,  in  the 
discharge  of  my  office.” 

^'he  exclusive  character  of  the  Roman  Catholic  religion  is 
its  worst  feature  ; in  doctrines,  of  a purely  theological  nature, 
it  differs  little  from  the  Calvinist,  or  at  best  from  tbe  reformed 
churches  : in  morals  it  is  equal  to  the  best  of  them  : in  disci- 
pline it  is  more  rigid  than  any  of  them  : but  in  the  exclusive 
spirit,  which  it  almost  every  where  breathes,  it  is  more  uni- 
formly explicit,  and  expressive  than  all  the  others.  Itistrue, 
that  in  the  Church  of  England,  wc  boldly  pronounce  “ God’s 
wrath  and  everlasting  damnation”  on  all  who  do  not  believe, 
or  hold,  or  “ keep  whole  and  undefiled,”  the  creed  of  St.  Atha- 
nasius. It  is  equally  true,  that  the  Calvinian  churches  do  not 
admit  salvation  without  faith,  meaning  thereby  faith  as  under- 
stood and  exfiressed  by  them.  Nor  is  it  less  a fact,  that  many 
sects  and  parties  “ do  not  see  how  a man  can  be  saved  holding 
such  and  such  a creed,  differing  from  their  own  ;”  but,  then, 
we  do  not,  liki  the  Roman  Catholics,  call  persons  heretics,  and 
anathematize  them  at  the  repetition  of  every  docirine,  consign- 
ing them  to  the  blackness  of  darkne?.?  for  ever  and  ever,  be- 
cause tliey  do  not  s.ay  our  Shiboleth  in  every  particular.  We 


OF  THE  ROMAN  CATHOLICS. 


37 


do  not  finally  and  fully  condemn  for  every  trivial  error  : it  is 
only  the  man  who  disputes  the  most  material  of  the  “ Five 
Points”  that  vve  ail  of  us  g;ive  over  to  Satan.  If  a man  believes 
the  holy  trinity,  original  sin,  vicarious  sacrifices,  and  eternal 
punishment — if  he  holds  the  imputed  righteousness  of  Christ — 
the  final  perseverance  of  the  saints — the  extraordinary  influence 
of  the  Holy  Spirit,  and  has  taken  the  oath  of  abjuration,  and 
that  also  against  transubstantiation,  we  all  admit  that  such  an 
one  is,  at  least,  in  a salvable  state.  But  how  different  this  from, 
the  creed  of  the  Homan  Catholics,  which  calls  all  men  heretics 
except  the  invincibly  ignorant,  who  do  not  believe  all  the  arti 
cles  of  the  Christian  faith  ? 

I should  not  do  justice  to  the  religious  opinions  of  the  pres- 
ent race  of  H.oman  Catholics  were  1 to  omit  the  insertion  of  the 
following  address,  issued  a few  years  ago,  expressive  of  the 
general  sentiments  of  this  body  of  Christians  on  some  of  those 
points  on  which  they  have  been  so  grossly  misunderstood.  I 
extract  it  from  my  work,  the  “ Portraiture  of  the  Roman  Cath* 
olic  Religion,”  not  having  the  original  paper  before  me  : — 

” .An  address  of  several  of  his  majesty’s  Homan  Catholic  sub- 
jects, to  their  Protestant  tellow-subjects.  His  majesty’s  Roman 
Catholic  subjects  flattered  themselves  that  the  declarations  they 
bad  already  made  of  the  integrity  of  their  religious  and  civil 
tenets — the  oaths  the}’  had  taken  to  his  majesty’s  person,  family, 
and  government, — the  heroic  exertions  of  a considerable  pro- 
portion of  them  in  his  majesty’s  fleets  and  armies, — the  repeat- 
ed instances  iti  which  they  have  come  forward  in  their  country’s 
— their  irreproachable  demeanour  in  the  general  relations 
o*fe, — and  above  all,  the  several  acts  of  parliament  passed  for 
their  relief,  avowedly  in  consequence  of,  and  explicitly  recog- 
nizing, their  meritorious  conduct,  would  have  been  a bond,  to 
secure  to  them  for  ever,  the  affection  and  confidence  of  all  their 
fellory-subjects,  and  to  make  any  further  declaration  of  their 
principles  wholly  unnecessary  ; 

“ But  with  astonishment  and  concern,  they  observe,  that  this 
is  not  altogether  the  case  : — they  are  again  publicly  traduced  ; 
and  attempts  are  again  made  to  prejudice  the  public  mind 
against  them  : 

“ 'kVe,  therefore,  English  Roman  Catholics,  whose  names  are 
here  under-written,  beg  leave  again  to  solicit  the  attention  of 
our  countrymen,  and  to  lay  before  them  the  lollowing  unanswer- 
ed and  unaswerable  document,  of  the  parity  and  integrity  of 
the.  religious  and  civil  principles  of  ALL  his  majesty's  Roman 
Catholic  subjects,  in  respect  to  their  king  and  their  country. 

“ We  entreat  you  to  peruse  them  ; — and  when  you  have  pe- 
rused them  to  declare, — Whether  his  majesty’s  Roman  Catho- 
lic subjects  maiiitain  a single  tenet  inconsistent  with  the  purest 
loyalty  ; or  interfering,  in  the  slightest  degree,  with  any  one 
duty  which  an  Englishman  owes  his  God,  his  king,  or  hi*, 
country?  -- 

‘‘  I.— The  first  document  we  present  to  you,  is  the  oa#i  and 

4* 


HISTORY,  &ZC, 


p 

c? 

dfclaralion  prescribed  by  the  British  Parliament,  of  the  31st 
of  his  present  majesty,  and  which  is  taken  by  all  English 
Catholics. 

I,  Jl.  B.,  do  hereby  declare,  that  I do  profess  the  Roman 
Catholic  religion. 

jB.',  do  sincerely  promise  and  swear,  that  I will  be 
faithful  and  bear  true  allegiance  to  his  majesty  King  George 
the  Third,  and  him  will  defend  to  the  utmost  of  my  power, 
against  all  conspiracies  and  attempts  whatsoever  that  shall  be 
made  against  his  person,  crown,  or  dignity  ; and  I will  do  my 
utmost  endeavour  to  disclose  and  inake  known  to  his  majesty, 
his  heirs,  and  successors,  all  treasons  and  traitorous  conspira- 
cies, wliich  may  be  formed  against  him  or  them  : And  I do 
faithfully  promise  to  maintain,  support,  and  defend,  to  the  ut- 
most of  my  power,  the  succession  of  the  crown  ; which  suc- 
cession, by  an  act,  entitled,  ‘ An  act  for  the  further  limitation 
of  the  crown,  and  better  securing  the  rights  and  liberties  of  the 
subject,’  is,  and  stands  limited  to  the  Princess  Sophia,  Electress 
and  Dutchess  Dowager  of  Hanover,  and  the  heirs  of  her  body, 
being  protestants  ; hereby  utterly  renouncing  and  abjuring  any 
■obedience  or  allegiance  unto  any  other  person  claiming  or  pre- 
tending a right  to  the  crown  of  these  realms.  And  I do  swear, 
tliat  1 do  reject  and  detest,  as  an  unchristian  and  im.pious  posi- 
tion, that  it  is  lawful  to  murder  or  destroy  any  person  or  per- 
sons whatsoever,  for,  or  under  pretence  of  their  being  heretios 
or  infidels  ; and  also  that  unchristian  and  impious  principle, 
that  faith  is  not  to  be  kept  with  horeticts  or  infidels  : And 
1 further  declare,  that  it  is  not  an  article  of  my  faith;  and 
that  1 do  renounce,  reject,  and  abjure  the  opinion,  that  prinfees 
excommunicated  by  the  pope  and  council,  or  any  authority  of 
the  see  of  Rome,  or  by  any  authority  whatsoever,  may  be  de- 
posed or  murdered  by  their  subjects,  or  any  person  w hatsoever  ; 
And  1 do  promise,  that  I will  not  hold,  maintain,  or  abet  any 
such  opinion,  or  an)'  other  opinions  contrary  to  v.’hat  is  express’- 
<;d  in  this  declaration  : and  1 do  declare  that  1 do  not  believe 
that  the  pope  of  Rome,  or  any  other  foreign  prince,  prelate, 
state  or  potentate,  hath  or  ought  to  have,  any  temporal  or  civil 
jurisdiction,  power,  superiority,  or  pre-eminence,  directly  or 
indirectly,  within  this  realm  : And  I do  solemnly,  in  the  pres- 
ence of  God,  profess,  testify,  and  declare,  that  1 do  make  this 
declaration,  and  every  part  thereof,  in  the  plain  and  ordinary 
sense  of  the  xvords  of  this  oath,  without  any  evasion,  squivoca- 
tion;  or  mental  reservation  whatever,  and  without  any  dispen- 
sation alread)'  granted  by  the  p<ope,  or  any  authority  of  the  see 
of  Rome,  or  any  person  whatever,  and  without  thinking  that  I 
am  or  can  be,  acquitted  before  God  or  man,  or  absolved  of  this 
declaration,  or  any  part  thereof,  although  the  pope,  or  any  other 
pei-son  or  authority  whatsoever,  shall  dispense  with  or  annul 
he  same,  or  declare  that  it  was  null  or  void.  - 

“ ‘ So  help  me  God.’ 

‘ II.— The  next  documents  we  present  to  you  are,  the  oath« 


OF  THF  ROMAN  CATHOLICS. 


and  declaratians  prescribed  by  the  acts  of  the  Irish  parliament 
to  Irish  Roman  Catholics  : 

“ The  first  is  the  oath  ofalleg:iance  and  declaration,  prescrib- 
ed by  the  Irish  act  of  the  13th  and  14th  of  his  present  majesty  ; 
and  13  taken  by  all  Irish  Roman  Catholics. 

“ I,  A.  B.,  do  take  Almighty  God,  and  bis  only  Son  Jesus 
Christ,  my  Redeemer,  to  witness,  that  I will  be  faithful  and 
bear  true  allegiance  to  our  most  gracious  sovereign  Lord  King 
George  the  Third,  and  him  will  defend  to  the  utmost  of  my 
power  against  all  conspiracies  and  attempts  whatsoever,  that 
shall  be  made  against  his  person,  crown,  and  dignity  ; and  1 
.will  do  my  utmost  endeavour  to  disclose  and  make  known  to 
his  majesty  and  his  heirs,  all  treasons  and  traitorous  conspira- 
cies which  may  be  formed  against  bim  or  them  ; and  I do 
faithfully  promise  to  maintain,  support,  and  defend,  to  the  ut- 
most of  my  power,  the  succession  of  the  crown  in  his  mejesty’s 
family,  against  any  person  or  persons  whatsoever,  hereby  ut- 
terly renouncing  and  abjuring  any  obedience  or  allegiance 
unto  the  person  taking  upon  himself  the  style  and  title  of  Prince 
of  Wales,  in  (he  life-time  of  his  father,  and  who,  since  his  death, 
is  said  to  have  assumed  the  style  and  title  of  King  of  Great 
Britain  and  Ireland,  by  the  name  of  Charles  the  Third,  and  to 
any  other  person  claiming,  or  pretending,  a right  to  the  crown 
of  these  realms  ; and  I do  swear  that  1 do  reject  and  detest,  as 
unchristian  and  impious  to  believe,  that  it  is  lawful  to  murdef 
or  destroy  any  person  or  persons  whatsoever,  for  or  under  pre- 
tence of  their  being  heritics,  and  also  that  unchristian  and  im- 
pious principle  that  no  faith  is  to  be  kept  with  heritics  : I 
further  declare,  that  it  is  no  article  of  my  faith,  and  that  I do 
renounce,  reject,  and  abjure,  the  opinion  that  princes  excom- 
municated by  the  pope  and  council,  or  by  any  authority  of  the 
see  of  Rome,  or  by  any  authority  wliatsoever,  may  be  deposed 
or  murdered  by  their  subjects,  or  by  any  person  whatsoever  ; 
and  I do  promise,  that  I w’ill  not  hold,  maintain,  or  abet,  any 
such  opinion,  or  any  other  opinion,  contrary  to  what  is  expressed 
in  this  declaration  : and  I do  declare,  that  I do  not  believe  that 
the  pope  of  Rome,  or  any  other  foreign  prince,  prelate,  state, 
or  potentate,  hatii,  or  ought  to  have,  any  temporal  or  civil 
jurisdiction,  power,  superiority,  or  pre-eminence,  directly  or 
indirectly,  within  this  realm  ; and  I do  solemnly  in  the  pres- 
ence of  God,  and  of  his  only  Son  Jesus  Christ  my  Redeemer^ 
profess,  testify  and  declare,  that  I do  make  this  declar.ation,  and 
ever}'  part  thereof,  in  the  plain  and  ordinary  sense  of  the 
words  of  this  oath,  wnthout  any  evasion,  equivocation,  or  men- 
tal re.ceryation  whatever,  and  without  any  dispensation  already 
granted  hy  the  pope,  or  any  authority  of  the  see  of  Rome,  or 
any  person  whatever,  and  without  thinking  that  I am,  or  can  be 
acquitted  before  God  or  man,  or  absolved  t)f  this  declaration, 
or  any  part  thereof,  although  the  pope,  or  any  other  person  or 
persons  or  autliority  whatsoever,  shall  dispense  with  or  annul 


40 


HISTORY,  &c. 


the  same,  or  declare  that  it  was  mill  and  void  from  the  befin 
ning.  “ ‘ So  help  me  God.’ 

“ The  next  is  the  oath  and  declaration  prescribed  by  the  Irish 
act  of  the  33d  of  his  present  majesty,  and  is  taken  by  all  Irish 
Roman  Catholics,  wishing  to  entitle  themselves  to  the  benefit  of 
that  act. 

“ ‘ I.  J.  B.,  do  hereby  declare,  that  I do  profess  the  Roman 
Catholic,  religion. 

“ 1.  .T  B.,  do  swear  that  I do  abjure,  condem,  and  detest, 
as  unchristian  and  impious,  the  principle  that  it  is  lawful  to 
murder,  destro)’,  or  any  ways  injure  any  persons  whatsoever, 
for  or  under  the  pretence  of  being  a heritic  : And  I do  declare 
solemnly  before  God,  that  I believe  that  no  act  in  itself  unjust, 
immoral  or  wicked,  can  ever  be  justified  or  excused,  by  or  un- 
der pretence  or  colour  that  it  was  done  either  for  the  good  of 
the  church,  or  in  obedience  to  any  ecclesiastical  power  whatso- 
ever : I also  declare,  that  it  is  not  an  article  of  the  Catholic 
faith,  neither  am  1 thereby  required  to  believe  or  profess  that 
pie  pope  is  infdlible,  or  that  I am  bound  to  obey  any  order,  in 
its  own  nature  immoral,  though  the  pope  or  any  ecclesiastical 

rower,  should  issue  or  direct  such  -order  ; but  on  the  contrary, 
hold  that  it  would  be  sinful  in  me  to  pay  any  respect  or 
obedience  thereto  : I further  declare  that  1 do  not  believe  that 
any  sin  wliatever  committed  by  me,  can  be  foigiven,  at  the 
mere  will  of  any  pope,  or  of  any  priest,  or  of  any  person  or 
persons  whatsoever,  but  that  sincere  sorrow  for  past  sins,  a firm 
and  sincere  resolution  to  avoid  future  guilt,  and  to  atone  to  God, 
are  previous  and  indispensible  requisites  to  establish  a well- 
founded  expectation  of  forgiveness,  and  that  any  person  who 
receives  absolution  without  these  previous  requisites,  so  far  from 
obtaining  thereby  any  remission  ot  his  sins,  incurs  the  additional 
guilt  of  violating  a sacrament : And  I do  swear  that  I'  will 
defend,  to  the  utmost  of  my  power,  the  settlement  and  arrange- 
ment of  property  in  this  country,  as  established  by  the  laws 
now  in  being  : 1 do  hereby  disclaim,  disavow,  and  solemnly 
abjure,  any  intention  to  subvert  the  present  church  establish- 
ment, for  the  purpose  of  substituting  a catholic  establishment  in 
its  stead  : And  1 do  solemnly  swear,  that  1 will  not  exercise 

any  privilege  to  which  1 am  or  may  become  entitled,  to  disturb 
and  weaken  the  proteslant  religion  and  protestant  government 
in  this  kingdom.  ‘‘  ‘ So  help  me  God.’ 

“ Such  are  the  principles  which  his  majesty’s  Roman  Catholic 
subjects  have  publicly  and  solemnly  declared  and  professed  on 
oath.  There  is  not.  in  any  of  them,  a single  principle  which 
eveiy  Roman  Catholic  subject  of  his  majesty  does  not  profess  ; 
or  which,  if  his  king  and  country  required  it,  he  would  not  think 
it  his  duty  to  seal  with  his  blood. 

“ 111. — In  the  year  1788,  a committee  of  the  English  catho- 
lics waited  on  Mr.  Pitt,  respecting  their  application  fora  repeal 
of  the  penal  laws.  He  requested  to  be  furnished  with  authentic 
evidence  of  the  opinions  of  the  Roman  Catholic  clei^  and  the 


OF  THE  ROMAN  CATHOLICS. 


41 


Roniaii  Catholic  universities  abroad,  ‘ on  the  existence  nnd  ex- 
tent of  the  pope’s  dispensing;  povier.’  Three  questoins  were 
accordingly  framed,  and  sent  to  the  universities  of  Paris,  Lou- 
vain, Alcala,  Doway,  Salamanca,  and  Valladolid,  for  their 
opinions.  The  questions  proposed  to  them  weie,  1.  Has  the 
Dope  or  cardinals,  or  any  body  of  men,  or  any  individual  of  the 
church  of  Rome,  any  civil  authority,  power,  jursidiction,  or  pre- 
eminence whatsoever,  within  the  realm  of  England  ? 2.  Caw 

the  pope  or  cardinals,  or  any  body  of  men,  or  any  individual 
of  the  Church  of  Rome,  absolve  or  dispense  witli  his  majest)-’s 
subjects  from  their  oath  of  allegiance,  upon  any  pretext  whatso- 
e\er?  3.  Js  there  any  principle  in  the  tenets  of  the  catholic 
faith,  by  which  catholics  are  justified  in  not  keeping  faith  with 
heretics,  or  other  persons,  differing  from  them  in  religious 
opinions,  in  any  transaction,  either  of  a public  or  a pri>ate 
nature  ? 

"The  universities  answered  unanimously: — 1.  That  the 
pope  or  caidinals,  or  any  body  of  men,  or  any  individual  of  the 
Church  of  Rome,  has  not  any  civil  authority,  power,  jurisdiction 
or  pre-eminence  whatsoever,  within  the  realm  of  England.  2. 
That  the  pope  or  cardinals,  or  any  body  of  men,  or  any  indi- 
vidual of'the  church  of  Rome,  cannot  absolve  or  dispense  with 
his  majesty’s  subjects  from  their  oath  of  allegiance,  upon  any 
jmetext  whatsoever.  3.  That  there  is  no  principle  in  the  tenets 
of  the  catholic  faith,  by  which  catholics  are  justified  in  nut 
keeping  faith  with  heritics,  orother  persons  differing  from  them 
in  religious  opinions,  in  any  transactions  either  of  a public  or  a 
private  nature.  As  soon  as  the  opinions  of  the  foreign  univer- 
sities were  received,  they  were  transmitted  to  Mr.  Pitt  ; but 
we  earnestly  beg  of  you  to  observe,  that  it  was  for  his  satisfac- 
tion, not  ours,  that  these  opinions  were  taken  : assuredly,  his 
majesty’s  Roman  Catholic  subjects  did  not  want  the  wisdom 
of  foreign  universities  to  inform  them,  that  his  majesty  is  the 
lawful  sovereign  of  all  his  Roman  Catholic  subjects  ; and  that, 
by  every  divine  and  human  law,  his  Roman  Catholic  subjects 
owe  him  true,  dutiful,  active,  and  unreserved  allegiance. 

“ Such  then,  fellow-countiymen  and  fellow-subjects, — such 
.beiiig-  our  religious  and  civil  principles,  in  respect  to  our  kitig 
and  our  country, — let  us  now  again  ask  you, — is  there  in  them 
a single  tenet  which  is  incompatible  with  the  purest  loyalty  ; 
or  which  in  the  slightest  degree,  interferes  with  the  duty  we  owe 
to  God,  our  King,  or  our  country  ? 

“ But, — are  these  principles  really  instilled  into  us  ? Do  cur 
actions  correspond  with  them  ? In  reply  we  ask, — Are  there 
i\ot  at  this  very  moment,  thousands  of  his  majesty’s  Roman 
Catholic  subjects,  who  daily  and  hourly  make  the  most  heroic 
exertions  and  sacrifices  in  those  fleets  and  armies,  to  whose 
patient  and  adventurous  courage  it  is  owing  that  we  are  still 
blessed  with  a king  and  countiy'. 

“ Now  then,  fellow'-countrymen  and  fellow  subjects,  he  as- 
sured, that  among  these  heroic  and  inestimable  defenders  and 


42 


HISTORY,  &C. 


supporters  of  their  king  and  their  country,  there  is  not  one,  whose 
parents  and  whose  priests  have  not  taught  him,  that  loyalty  is  a 
religious  as  much  as  a civil  duty  ; and  that  when  he  is  fighting 
for  his  king  and  his  country,  he  is  performing  a duly  to  his  God.” 

This  paper  was  signed  by  59  of  the  most  respectable  catho- 
lic noblemen  and  gentlemen  of  the  kingdom,  with  the  late  ven- 
erable Dr.  Douglas,  Vic.  Ap.  London,  at  their  head. 

A faithful  view  having  thus  been  exhibited  of  the  Rei.igion 
of  the  Roman  Catholics,  so  far  as  relates  to  doctrines  and  opin- 
ions, noiliing  remains  but  to  attempt  a similar  description  of 
llieir  Rues  and  Ceremonies,  including  some  religious  Practi- 
ces not  already  sufficiently  explained. 

It  is  well  known  that  the  Roman  Catholics  perform  divine 
service  in  the  Latin  tongue.  The  Council  of  Trent  decreed  that 
this  ought  to  be  the  case.  This  practice  was  introduced  so  early 
as  the  year  66G  ; a veiy  ominous  number,  being  no  other  than 
the  number  of  the  beast  mentioned  in  the  holy  scriptures,  that 
beast  being,  as  we  protestants  believe,  no  other  than  the  church 
ol’  Rome  herself;*  though  some  ignorant  catholics  have  declar- 
ed that  it  meant  the  famous  Doctor  Martin  Luther  ; and  several 
later  writers,  that  it  applies  to  Napoleon  Bonaparte,  ribw'  fallen 
like  Babylon  of  old.  However  this  may  be,  (he  Church  of  Rome 
has  chosen  to  have  all  her  masses  performed  in  the  Latin  tongue  ; 
but  for  the  instruction  of  the  ignorant,  all  those  prayers,  &c. 
are  translated  into  the  mother-tongue. 

It  has  been  said,  but  wdthout  foundation,  that^the  Roman 
catholics  forbid  the  use  of  the  holy  scriptures  in  the  vulgar 
tongue ; they  now  have  numerous  translations  in  use  among  the 
laity  as  w'ell  as  among  the  cleigy  ; but  the  church  does  not  en- 
courage any  translation  besides  her  own. 

Something  ought  to  be  said  concerning  Persecution  and  the 
Inquisition  ; but  all  that  is  needful  to  be  stated  on  those  points 
is,  that  the  religiun  of  the  catholics  forbids  the  former,  and  knows 
no  more  of  the  latter  than  the  protestant  religion  knows  of  the 
Star-chamber.  They  are  state  institutions  and  state  practices, 
not  properly  chaigeable  upon  the  religion  of  the  catholics ; 
though  they  may  be  upon  catholic  princes  and  rulers,  who  “ not, 
knowing  w hat  manner  of  spirit  they  were  of,”  encourgcd  them 
in  despight  of  the  obvious  tenets  of  their  religion. 

The  Worship  of  the  Church  of  Rome  is  of  the  grandest  and 
most  imposing  character.  Its  ceremonials,  especially  in  foreign 
countries,  are  extremely  splendid.  The  most  remarkable  of 
their  religious  solemnities  shall  be  now  described. 

The  4i,tar,  according  to  the  sacred  canons,  should  be  made 
of  stone  ; and  it  is.  the  bishop's  province  to  consecrate  it.  The 
table'should  be  made  of  one  single  stone,  supported  by  pillars  ; 

♦The  opiiiinn  that  the  Catholjr.  Church  is  the  Antichrist  of  (lie 
scriptures  is  not  so  general  among  Protestants  as  it  has  been.  That 
church  has  never  denied,  explicitly,  the  Father  ami  the  Son 


OF  THE  ROMAN  CATHOLICS. 


43 


Uiere  should  be  three  steps  to  go  up  to  it,  covered  with  a car- 
pet ; and  it  is  tlie  clerk’s  business  to  see  that  the  table  he  cover- 
ed with  a chrismal,  that  is,  a fine  cloth  as  white  as  possible,  laid 
upon  it.  All  this  must  be  observed  with  the  greatest  exactness 
with  regard  to  the  high  altar,  where  Christ’s  body,  or  the  host, 
is  generally  deposited.  The  clerks  must  be  dressed  in  their 
surplices  when  they  approach  it,  and  immediately  kneel  down 
and  adore  the  holy  sacrament.  Certain  rules  are  likewise  to  be 
observed  in  the  change  ol'  the  ornaments  ; the  whole  of  which 
must  be  blessed,  crossed,  &c.  and  sprinkled  with  holy,  or 
consecrated  water. 

The  same  formalities  are  to  be  observed  with  respect  to  the 
Tabernaclk  of  the  altar,  to  the  pyx,  that  is,  the  box  wherein 
the  host  is  locked  up,  and  the  corporals  on  which  they  conse- 
crate ; in  all  n hich  they  are  to  provide  every  thing  of  the  great- 
est value  ; neither  gold,  silver,  nor  precious  stones,  are  spared — 
to  adorn  it ; and  the  most  splendid  productions  of  art  contribute 
to  its  lustre.  Tapers  are  set  on  the  right  and  leit  side,  which 
must  be  made  of  white  wax,  except  in  offices  for  the  dead,  &c. 

There  must  be  a crucifix,  in  alto  relievo,  on  the  altar  ; which 
is  generally  of  curious  workmanship.  This  crucifix  must  be  so 
placed,  that  the  foot  may  be  as  high  as  the  top  of  the  candle- 
stick. There  are,  also,  sundry  cruets,  basins.  S^c.  for  wash- 
ing ; also,  a little  bell  to  be  rung  at  what  is  called  the  sanctus, 
and  the  two  elevations,  or  liftings-up,  of  the  host.  The  clerk 
must  tinkle  it  twice  at  each  saiiclus  ; and  at  the  two  elevations 
nine  times  (viz.)  thrice  when  the  priest  kneels  down  ; thrice 
when  he  elevates  the  host,  and  thrice  when  he  sets  it  down  upon 
the  Itar. 

Ti  e same  formalities  are  observed  in  regard  to  the  chalice, 
or  cup.  ’ 

The  altar  is  inclosed  within  rails  generally  of  curious  work 
manship,  and  the  whole  service  is  conducted  with  solemnity  and 
great  ceremony. 

It  will  be  proper  here  to  explain,  as  well  as  I can,  “ obscured 
as  they  are  in  the. mist  of  antiquity,”  some  of  these  ceremonies, 
and  of  the  vestments  with  which  the  priests  are  decorated  on 
their  solemn  occasions.  The  Rev.  Peter  Gandolpiiy,  a learned 
priest  of  the  metropolis,  has  given  sufficient  explanation  of 
them  in  his  preface  to  his  edition  of  the  liturgy,  published  a 
ferv  years  ago.  These  ceremonies,  compo.sed,  as  he  says,  for 
the  edification  of  the  faithful,  were  mostly  intended  to  bear  a 
mystical  signification  ; though  convenience  and  propriety  olten 
dictated  the  adoption  of  some.  Thus  the  praying  with  uplift- 
ed hand.s,  in  imitation  of  Moses,  mystically  expresses  the  ele- 
vation of  our  thoughts  to  God,  St.  Paul  al.-!0  gives  a mysLical 
reason  for  the  custom  of  men  praying  uncovered  in  churches  • 
and  even  to  many  of  their  ceremonies  which  propriety  has  in- 
troduced, the  church  has  added  a mystical  sense.  Thus  the 
altars  in  the  Roman  Catholic  churches  are  always  raised  above 
the  level  of  the  pavement,  that  the  people  may  more  easily 


44 


IlIiTORY,  &ZC.  ■ 


ebservc  the  mysteries  as  tliey  are  celebrated  ; yet,  in  this  the 
ciiurch  proposes  to  herself  a meaning  of  a mystical  kind,  which 
is  that  they  are  the  altars  of  mediation  between  heaven  and 
earth. 

In  the  same  manner  the  sacred  vestments  were,  we  are  told, 
originally  common  garments,  in  universal  use  when  first  intro- 
duced into  the  offices  of  religion.  These  several  vestments  are 
called  by  the  following  names  : The  chasuble  and  dalmatic  : 
these  were  coloured  dresses,  corresponding  in  shape  to  the 
French /rocA;  worn  by  our  labouring  peasants  : convenience  ha^ 
taught  the  Catholics  to  leave  the  seams  unsewed  at  the  sides. — ‘ 
The  cope.  This  is  an  exact  pattern  of  our  modern  trooper’s 
cloak. — The  stole  : this  was  a smaller  cloak,  more  resembling 
A tippet,  or  a Spanish  mantle,  which  the  scissors  have  gradual- 
ly narrowed  to  its  present  shape. — The  manuple  was  originally 
a cloth,  hanging  from  the  left  arm,  to  wipe  the  face.  The 
amice  was  a cloth  tied  over  the  head  ; used  perhaps  for  warmth, 
and  so  placed  that  it  might  be  drawn  back  upon  the  neck  and 
shoulders  at  pleasure.  The  alb  was  the  universal  under  gar- 
ment of  all  ranks,  full,  and  reaching  down  to  the  heels  ; and  is 
still  the  common  dress  of  the  Asiatics. — T\\e  girdle  was  a cord 
necessary  to  confine  it  close  to  the  body. — The  surplice  was  a 
short  loose  w hile  dress,  and  so  called  because  occasionally  worn 
over  a dress  made  of  the  fur  and  hair  of  animals.' 

Such  are  the  names,  and  such  the  origin,  of  the  principal 
vestments  worn  by  the  Catholic  priests  of  the  present  day  ; but 
influenced  by  the  ever-varying  fashion  of  the  times,  the  church 
soon  affixed  to  them  a mystical  signification,  and  piously  assim- 
ilated them  to  the  virtues  in  which  the  Christian’s  soul  is  ever 
supposed  to  be  arrayed.  The  amice,  or  liead-clolh,  for  instance, 
was  compared. to  the  protecting  helmet  of  .spiritual  grace  and 
salv  ition'.  The  long  alb.  or  white  linen  garment,  was  supposed 
to  !>e  emblematical  of  future  glory  and  immortality. — The  via- 
nuple  was  thought  to  be  an  emblem  of  persecutions  and  suffer- 
iriiT-s  for  Christ’s  sake  ; and  the  chasuble,  dalmatic,  &c.  to.e.xpress 
the  voke  and  burthen  of  the.  gospel.  ^ 

Divine  service,  amongst  ihc  Catholics,  consists  of  prayers  and 
holy  lessons,  w'hich  the  church  has  appointed  to  be  read  every- 
day by  the  clergy  at  particular  hours.  This  service  is  called 
by  llie'  < hurch  the  canonical  hours ; because  it  was  ordained  by 
the  canons  of  the  church,  which  not  only  prescribe  the  hours 
in  which  it  was  to  be  said,  but  likewi.se  the  p;jrticular  circum- 
stanr.e.s  by  vvhic!)  it  is  to  be  said. 

This  office  i.s  generally  called  the  breviary,  which  derives  its 
name  from  its  being  an  abridgment  of  a longer  service,  that  was 
formerly  used,  than  is  at  present. 

This  office  is  to  be  said  in  a standing  posture,  pursuant  to  the 
ancient  custom  of  the  church  ; and  upon  the  knees  on  the  day 
of  penance.  . , , , 

The  office  consist-  of  seven  hours,  if  mattms  and  lauds  are  to 
he  reckoned  ofie  ; luit  of  eight,  in  case  they  are  divided.  In 


OF  THE  ROMAN  CATHOLICS. 

the  more  early  ages  it  was  composed  of  six  parts  only.  At 
present  they  are  divh'ded  into  seven  or  eight  parts,  (viz.)  mattins 
ior  night,  lauds  for  the  morning  ; prime,  tierce,  sexte,  and  none 
for  the  day  ; vespers  for  the  evening,  and  compline  for  the  be- 
ginning of  the  night. 

• of  saying  prune  is  directly  after  sun-rising  ; tierce 

IS  fixed  to  the  third  hour  of  the  day  ; sexte  at  the  sixth  hour  • 
none  at  the  ninth  hour  ; vespers  towards  the  evening,  and  com- 
plme  af  er  sun-set.  Due  care  is  taken,  that  these  oSices  be  all 
punctually  performed  at  or  near  the  times  specified. 

Uhen  the  pope  celebrates  mass  himself,  the  cardinals  ap- 
pear in  white  damask  robes,  laced  with  gold.  The  cardinal  • 
bis  lops  wear  copes  ; the  cardinal  priests  chasubles  ; the  car- 
dinal  deacons  tunics;  and  all  of  them  white  damask  mitres. 

J lie  bishops  were  copes  also  ; but  they  are  all  of  rich  silks 
white  linen  mitres  sewed  on  paste- 

The  Ceremonies  of  the  Mass  come  next  to  be  described  In 
this  most  solemn  service,  which  is,  as  I have  already  stated  a 
holy  sacrifice,  toe  church  not  only  prays  herself,  but  Jesus 
Christ  by  the  sacrifice  of  his  own  body,  is  supposed  to  offer 
i^ihlv  adoration^that  can  pos- 

*ess  than  a sacrifice  offered  to 
the  Almighty  by  one  who  is  himself  God. 

nini  to  f ^om  the  begin- 

nin„  to  the  offering,  formerly  called  the  mass  of  the  catechu- 

S'"tim  conclusion.'call- 

eu  me  mass  of  the  faithful.  All  persons  without  distinction 

till  the  offering,  the  deacon  then  crieth  out 

hence^!’^  ^ .=  Profane  depart 

In  Picart’sbook  on  Religious  Rites  and  Ceremonies  we  have 
o fener  than  thirty-hve  curious  prints,  illustrative  of  the 

Lord’s  V’e  priest  goes  to  the  altar,  in  allusion  to  our 

L rd  retreat  with  his  apostles  to  the  Garden  of  Olives  2 
Before  he  begins  mass,  he  says  a preparato^  n,™  Tk  ' 
drivp^  to  look  on  himself  as  one  abandoned  of^God  and 

m Adam.  3 T^rfest 

makes  confession  for  himself,  and  for  the  people  in  wh  10^11  i< 
required  that  he  be  free  from  mortal  and  from  venial  sin  4 
he  priest  kisses  the  altar,  as  a token  of  our  reconciliation  with" 
betrayed  by  a kiss.  T Tl  e piS 

nifies^  Lord  have  m P*"'®®*  die  Ayne  Eloison,  which  sig- 
rUs  the  altar,  says,  Domxuus  voSnscum,  i.  e.  The  Lord  be 


HISTORY, 


with  70U  ; the  people  return  this  salutation,  eum  tm, 

and  with  thy  Spirit,  Jesus  Christ  looking  at  Peter.  9.  The 
priest  reads  the  epistle  relating  to  Jesus  being  accused  tiefore 
Pilate.  10.  The  priest  bowing  before  the  altar,  says  Munda 
mr,  i.  e.  Cleanse  our  hearts.  The  gradual  is  sung.  This 
psalm  is  varied  according  as  it  is  the  time  of  Lent  or  not.  The 
devotion  is  now  directed  to  our  Saviour’s  being  accused  before 
Herod,  and  making  no  reply.  11.  The  priest  reads  the  gos- 
pel wherein  Jesus  Christ  is  sent  from  Herod  to  Pilate.  The 
gospel  is  carried  from  the  right  side  of  the  altar  to  the  left,  to 
denote  the  tender  of  the  gospel  to  the  Gentile.s,  after  refusal  by 
the  Jews.  12.  The  priest  uncovers  the  chalice,  hereby  to 
•epre.sent  our  Lord  was  stripped  in  order  to  be  scourged.  13. 
The  oblation  to  the  host,  the  creed  is  sung  by  the  congregation. 
The  priest  then  kisses  the  altar,  then  the  priest  offers  up  the 
host,  which  is  to  represent  or  import  the  scourging  of  Je.sns 
Christ,  which  was  introductory  to  his  other  sufferings.  14. 
The  priest  elevates  the  chalice,  then  covers  it.  Here  Jesus 
being  crowned  with  thorns  is  supposed  to  be  figured  to  the 
mind,  shewing  that  he  was  going  to  be  elevated  a victim  ; 
and  it  is  well  known  the  victims  of  the  Pagans  were  crowmed 
before  they  were  sacrificed  to  their  idols.  15.  The  priest 
washes  his  fingers,  as  Pilate  washed  his  hands,  and  declares 
Jesus  innocent,  blesses  the  bread  and  the  wine,  blesses  the 
{rankincense,  and  perfumes  the  bread  and  wine,  praying  that 
the  smell  of  this  sacrifice  may  be  moie  acceptable  to  him 
than  the  smoke  of  victims.  16.  The  priest  turning  to  the  peo- 
ple, says,  Coremus  Fratres,  i.  e.  let  us  pray.  He  then  bows 
himself  to  the  altar,  ad.lresses  himself  to  the  Trinity,  and 
prays  in  a very  low  voice.  This  is  one  of  the  secretums  of 
the  mass,  and  the  imagination  of  the  devout  Christian  is  to 
find  out  the  conformity  between  this  and  Chri.st  being  clothed 
with  a purple  robe  ; but  we  shall  be  cautions  of  adding  more 
un  this  head,  that  we  may  not  loose  ourselves  in  the  boundless 
«cean  of  allusions.  17.  The  priest  says  the  preface  at  the 
«>lose  of  the  Secretuin.  This  part  of  the  ma.ss  is  in  affinity  to 
•lesus  Christ  being  crucified.  The  priest  uses  a prayer  to  God 
rbe  Father,  which  is  followed  by  the  Sajictus,  holy,  holy,  holy 
iS  the  Lord,  &c.  which  the  people  sing.  18.  The  priest  join- 
ing his  hand.s  prays  for  the  faiihful  that  are  living.  This  is 
said  to  be  in  allusion  to  Jesus  Christ  bearing  the  cross  to  die 
upon,  that  we  might  live.  19.  The  priest  covers  with  a cloth 
the  host  and  chalice,  St.  Veronica  offering  her  handkerchief  to 
Jesus  Christ.  20.  The  priest  makes  the  sign  of  the  cross 
ipon  the  host  and  chalice,  to  signify  that  .Tesus  Christ  is  nailed 
to  the  cross.  21.  The  priest  adores  the  host  before  elevated, 
and  then  he  raises  it  up,  in  tfie  best  manner  to  represent  our 
Saviour  lifted  upon  the  cross.  He  repeats  the  Lord’s  prayer, 
with  his  arms  extended,  that  his  body  might  represent  the  fig- 
ure of  a cross,  which  is  the  ensign  of  Christianity.  22.  The 
priest  likewise  «»»)s»erates  the  chalice,  and  elevates  it,  to  rep 


/ 


OF  THE  ROMAN  CATHOLICS. 


47 


igjent  the  blood  of  Jesus  Christ  shed  upon  (he  cross.  23. 
The  priest  sa5's  Memento  for  the  faithful  tliat  are  in  purgatoiy. 
Tliis  prayer  is  in  allusion  to  that  which  our  Lord  made  for  his 
enemies  ; but  (his  allusion  would  be  forced  and  unnatural,  un- 
less the  devotees  looked  upon  themselves  as  his  enemies.  24. 
The  priest  then  raises  his  voice,  smiting  his  breast,  begs  God’s 
blessing  oi\  himself  and  congregation,  for  the  sake  ol  such  saint* 
as  he  enumerates,  and  implores  the  divine  Majesty  for  a place 
in  paradise,  to  imitate  the  thief  upon  the  cross.  25.  The 
priest  elevates  the  host  and  cup,  and  says  the;rcr  omnia,  then 
the  Lord’s  prayer.  The  sign  of  the  cross,  w hich  he  makes  on 
the  host,  (he  chalice,  and  the  altar,  is  to  represent  to  God  that 
bleeding  sacrifice  which  his  Son  offered  up  to  him  of  himself  ; 
then  the  devout  Christian  becomes  the  child  of  God,  and  all 
this  is  an  allusion  to  the  Virgin  Mary’s  being  bid  to  look  on  St. 
John  as  her  son.  26.  After  the  Lord’s  prayer  the  priest  Says 
a private  one  to  God,  to  procure  his  peace  by  the  mediation  of 
the  Virgin  Mary  and  the  saints,  then  puts  the  sacred  host  upoo 
the  paten,  and  breaks  it,  to  represent  Jesus  Christ  giving  up 
the  ghost.  27.  The  priest  puts  a little  bit  of  the  host  into  the 
chalice.  The  true  Christian  is  now  with  an  eye  of  faith  to  be- 
hold Jesus  Christ  descending  into  Limbo,  i e.  hell.  28.  T^^  .. 
the  priest  says,  and  the  peojile  sing,  .Jgnus  Dei,  &c.  thrice  on  er, 
and  the  priest  smites  bis  breast.  This  action  is  an  allusion  to 
those  who,  having  seen  our  Lord’s  sufferings,  returned  lionie 
smiting  their  Iweasts,  29.  After  the  A^nns  Dei  is  sung,  the 
priest  says  a private  prayer  for  the  peace  of  the  church.  He 
then  kisses  the  altar,  and  the  instrument  of  peace  called  the 
paxis,  which  being  received  at  his  hands  by  the  deacon,  it  is 
handed  about  to  the  people  to  be  kissed,  and  passed  from  each 
other  with  these  words,  peace  be  uith  you  ; and  whilst  the  paxis 
is  kissing,  tiie  priest  prcpaies  himself  for  the  communion  by 
two  other  prayers,  when  he  adores  the  host,  and  then  says,  with 
a low'  voice,  / u'ill  eat  of  the  celestial  bread ; and  smiting  his 
breast,  says,  I am  not  worthy  that  thou  shouldest  enter  into  my 
house,  three  times,  after  eating  of  the  bread.  He  uncovers  the 
chalice,  repeating  verse  i.  of  the  1 f5th  psalm,  according  to  the 
Vulgate.  When  the  priest  has  received  the  communion,  he  ad- 
ministers it  to  the  people.  The  application  of  these  ceremo- 
nies is  to  the  death  and  burial  of  Jesus  Christ,  and  his  descent 
into  hell.  30.  After  this,  the  priest  putting  the  wine  into  the 
chalice,  in  order  to  take  what  is  called  the  ablution,  repeats  a 
short  prayer  ; then  he  causes  wine  and  water  to  be  poured  out 
for  the  second  ablution,  accompanied  with  another  short  prayer, 
and  then  salutes  the  congregation.  These  ablutions  allegori- 
cally represent  the  washing  and  embalming  the  body  of  Jesus 
Christ,  &c.  3 1 . The  priest  sings  the  post  communion  or  prayer 
for  a good  effect  of  the  sacrament  then  received,  expressed  by 
the  glorious  resurrection  of  the  regenerate  Christians,  and  is  to 
be  looked  upon  as  the  representation  of  our  Lord’s  resurrection. 

^ 32.  The  priest,  turning  to  the  people,  says,  Dominus  vobrs- 


HISTORY,  kc. 


I'J 

cum,  salutes  the  congregation,  as  the  ambassador  of  Clirist, 
with  the  message  of  peace.  33.  The  priest  reads  the  l egin- 
ning  of  St.  John’s  gospel,  and  particularly  of  Jesus’s  appear- 
ing to  his  mother  and  disciples,  and  uses  some  short  prayers. 
34.  The  priest  di^misses  the  people  witli  these  words,  he  inis- 
sa  esi,  depai  t,  the  mass  is  concluded,  to  which  they  answer, 
God  he  thanked.  This,  they  say,  points  to  the  ascens'on  of 
.Tesus  Christ,  where  he  receives  the  eternal  reward  of  tiiat  sa- 
crifice, both  as  priest  and  victim.  35.  The  people  receive  the 
benediction  of  the  priest  or  hishop,  if  he.  is  present,  to  repre- 
sent'the  blessings  promised  and  poured  down  upon  the  apostles 
b}-  the  Holy  Gliost. 

This  benediction  must  be  given  after  kissing,  with  eyes 
erected  to  heaven,  and  arms  stretched  out,  and  then  gently 
brought  hack  to  the  stomach,  that  the  hands  may  join  in  an 
affectionate  (nanner  for  the  congregation  of  the  faithful. 

The  extension  of  the  arms  and  the  joining  of  the  hands  are 
both  mystical,  and  shew  the  charity  with  which  the  priest  calk 
his  spiritual  brethren  to  God. 

When  he  pronounces  the  benediction  he  must  lean  in  an  en- 
gaging posture  towards  the  altar. 

The  general  division  of  masses  is  into  high  and  low.  High 
Mass,  called  also  the  Grand  Mass,  is  that  .“ung  by  the  choris- 
ters, and  celebrated  with  the  assistance  of  a deacon  and  a 
sub-deacon.  Loti'  Mass,  wherein  the  prayers  are  barely  re- 
heated, without  any  sit)ging,  and  performed  without  much 
ceremony,  or  the  assistance  of  a deacon  and  a sub-deacon. — 
The  music  on  these  occasions  is  generally  as  full  and  as  rich 
as  possible.. 

As  to  ordinary  masses,  there  are  some  which  arc  said  for  the 
Christian’s  soul  ; for  releasing  it  from  purgatory,  or  mitigating 
its  punishment  there.  A sufficient  sum  must  be  left  to  the 
parish  priest  for  that  purpo.se. 

There  are  also  Private  Masses,  for  the  restoration  to  health, 
for  travellers,  and  for  returning  thanks  to  Almighty  God  for  par- 
ticular mercies  ; these  are  called  Votive  Masses. 

'J'he  mass  used  at  sea  is  called  the  Dry  Mass,  because  on 
tho.se  occasions  the  dup  is  omittgd,  lestihe  motion  of  the  vessel 
should  occasion  any  of  the  consecrated  w ine,  which  is  the  blood 
of  God,  to  he  spilled. 

There  are  otlier  sorts  of  solemn  masses,  as  the  collegiate,  the 
pontifical,  those  celebrated  before  the  pope,  cardinals,  or  bish- 
ops. at  Christmas,  Pesslon-week,  &c. 

When  high  nia.ss  is  performed  episcopallv,  or  by  a bishop,  it 
is  attended  with  still  greater  ceremony  and  magnificetme.  As 
soon  as  the  hishop  is  observed  to  come  in  sight,  the  bells  are 
rung  ; that  is  of  course,  where  bells  are-used,  which  is  not  veiy 
common.  On  liis  setting  his  foot  within  the  church  doors  the 
organs  begin  to  play  ; tbe  master  of  the  ceremonies  gives  the 
sprinkle  to  the  head-canon,  who  presents  it,  after  he  has  kissed 
both  that  and  the  prelate’s  hand.  His  lordship  sprinkles  him- 


OF  THE  ROMAN  CATHOLICS. 


li' 

self,  and  then  the  canons  with  it,  in  the  name  of  the  Father,  the 
Son.  and  the  Holy  Ghost ; and  then  p;oes  and  says  a prayer  be- 
fore the  altar,  on  which  stands  the  holy  sacrament,  at  a desk 
prepared  for  that  particular  purpose,  and  does  the  same  at  the 
high  altar,  from  whence  he  withdraws  into  the  vestry,  and  there 
puts  on  his  peculiar  ornaments  in  the  following;  order 

The  sub-deacon  g;oes  to  a little  closet  contiguous  to  the  altar, 
and  takes  from  thence  the  episcopal  sandals  ana  stockings,  which 
he  elevates  and  presents  to  the  bishop.  Then  the  deacon  kneels 
down,  and  pulls  off  his  lordship’s  shoes  and  stockings,  in  the 
midst  of  seven  or  eight  acolites  and  readers,  the  former  being 
generally  young  persons,  whose  business  it  is  to  wait  ori  the 
pope,  or  serve  in  churches,  as  in  this  instance.  The  word  itself 
simply  signifies  followers.  These  are  all  dressed  in  their  respec- 
tive habits,  and  with  the  deacons,  all  upon  their  knees,  spread 
the  prelate’s  robes. 

Two  of  the  acolites,  or  accolythi,  after  that  they  have  washed 
their  hands,  fake  the  sacred  habiliments,  hold  them  up,  and 
give  them  to  the  two  deacon-assistants,  to  put  upon  the  bishop 
as  soon  as  he  has  washed  his  hands.  The  deacon  salutes  the 
bishop,  takes  off  his  upper  garment,  and  puts  j^n  his  astiice,  the 
cross  whereof  he  devoutly  kisses.  Then  the}’  give  him  the  albe, 
the  girdle,  the  cross,  for  his  breast  ; the  stole,  and  pluvial. 
Upon  receiving  each  of  these  the  bishop  kisses  the  cross,  there- 
by to  testify  his  veneration  of  that  sacred  emblem.  The  dea- 
cons and  assistants  likewise  kiss  the  holy  vestments. 

As  soon  as  the  bishop  is  seated,  they  put  his  mitre  on,  and  a 

Eriest  presents  him  with  the  pastoral  ring.  The  deacon  gives 
iin  his  right  glove,  and  the  sub-deacon  his  left,  which  each  ot 
them  kiss,  as  also  the  hand  they  have  the  honour  to  serve  in  all 
these  circumstances 

Prayers  intended  to  return  God  thanks  for  the  sanctification 
of  his  church  by  the  Holy  Ghost,  are  ejaculated,  and  adapted 
to  each  individual  piece  of  the  episcopafrobes.  The  devotion 
of  this  ceremony  is  also  supported  and  confirmed  by  the  singing 
the  office  of  the  tierce.  These  several  robes.  &c.  have  also 
each  a mystical  or  spiritual  signification  ; as  the  stole  describes 
the  yoke  of'  the  gospel  ; the  taking  off  of  the  shoes  alludes  to 
Moses  putting  oft'  his  shoes.  The  pluvial  was  formerly  used 
by'  travellers,  to  represent  the  miseries  of  this  life,  &c.  &c. 

The  bishop  being  thus  dressed  in  all  his  habiliments,  his 
clergy  range  themselves  round  about  l^pi.  Two  deacons,  who 
are  canons,  place  themselves  on  each  side  of  him,  both  in  their 
dalmaticus ; and  after  them  a deacon  and  sub-deacon.  Then 
the  incense-bearer,  with  the  censer,  and  a priest,  with  the  navel, 
out  of  w'hich  the  bishop  takes  the  incense,  puts  it  into  the 
censer,  and  gives  it  his  benediction.  After  this  he  kisses  the 
cross,  which  is  upon  the  vestry  altar  ; and  then  goes  in  pro- 
cession to  the  other  altar,  where  he  is  to  celebrate  the  mass. 
The  incense  bearer  walks  at  the  head  of  the  process  on  ; two 
wax-candle-bearers,  with  lighted  tapers  in  their  hands,  march 


io 


HISTORY,  &c. 


next  on  each  side  of  him  who  bears  the  cross.  All  the  clergry 
follow  them.  The  sub-deacon,  who  is  to  sing  the  epistle,  car- 
ries before  bis  breast  the  New  Testan)ent  shut,  with  the  bish- 
op’s maniple  in  it.  A deacon  and  priest  march  just  before  the 
bishop  ; his  lordship  carnf'ing  his  shepherd's  crook  in  his  left 
hand,  to  dispense  his  blessings  on  those  good  Christians  he 
passes  in  his  way. 

The  bishop  being  advanced  to  the  altar,  bows  himself  once 
to  the  clergy  and  then  advances  on  the  first  step  of  the  altar  ; 
delivers  his  crook  to  the  sub-deacon,  the  deacon  taking  off  the 
mitre.  Then  the  prelate  and  cleigy  all  bow  before  the  cross 
on  the  altar  ; aftej  which  the  clergy  withdraw,  except  two 
priest’s  assistants,  one  on  his  right  hand  and  the  other  on  his  left, 
with  the  incense-bearer,  the  sub  deacon,  the  two  deacon’s  as- 
sistants ; and  thus  the  ceremony  of  the  mass-service  begins, 
the  choir  singing  the  Introit. 

Want  of  room  prevents  a further  description  of  the  cere- 
monies attending  mass  in  the  various  forms  in  which  that  great 
.service,  or  sacrifice,  is  pertormed  ; or  an  amusing  account  of 
the  solemn  mass,  as  celebrated  by  the  Pope  himself,  might 
be  given  ; a ceremony  abounding  with  unusual  pomp  and  mag- 
nificence. * 

It  would  be  equally  amusing  to  describe  the  peculiar  cere- 
monies attending  high-mass  at  Christmas,  when  his  holiness 
officiates  ; but  this  cannot  be  done  ; space  is  only  left  to  notice 
some  other  topics  of  interest  and  importance  connected  with 
this  venerable  and  singular  community  of  Christians. 

The  procession  of  the  host  on  Good  Friday  in  Catholic  coun- 
tries is  peculiarly  solemn  ; though  not  so  grand  and  imposing 
as  on  some  occasions. 

At  Courtray,  a town  in  the  Austrian  Netherlands,  it  was,  and 
.it  is  believed  still  is,  the  practice  on  Good  Fridays,  to  have  a 
grand  procession  to  what  they  call  Mount  Calvary,  when  a poor 
man  is  hired  to  represent  the  suffering  Saviour,  and  in  that  ca- 
pacity receives  no  small  ^rtion  of  thumps  and  blows.  It  was 
also,  once  the  custom  at  Brussels  to  have  a public  representa- 
tion of  the  crucifixion  ; but  I am  inclined  to  believe,  that  the 
advancement  of  knowledge  has  taught  the  agents  to  lay  aside 
that  absurd  custom.  And  it  should  be  observed,  once  for  all, 
that  these,  and  such  like  practices,  have  nothing  to  do  with 
the  ceremonies  of  the  church  properly  speaking.  ' in  all  Catho- 
lic countries,  however,  ^ this  day,  the  practice  of  procession- 
walking,  on  numerous  occasions,  particular  on  what  is  called 
corpus  ckristi,  is  very  prevalent. 

The  prone,  or  ought  not  to  be  overlooked.  Under 

tills  word  prone,  we  are  to  include  the  instruction  which  is  giv- 
en to  the  people  relative  to  what  is  necessary  to  salvation  ; the 
prayers  or  the  church  in  a peculiar  manner  for  the  faithful  ; the 
publication  of  festivals,  fasts,  banns  of  matrimony,  holy  orders, 
and  other  things  concerni%  the  discipline  of  the  church.  The 


OF  THE  ROMAN  CATHOLIf'S. 


3J 


prone  follows  the  gospel  in  the  performance  of  divine  service. 
It  is  performed  with  great  ceremony  and  pomp. 

It  will  he  expected  that  some  notice  should  be  taken  of  the 
use  of  beads,  the  rosary,  &c. 

The  lioman  Catholics  tell  us  that  the  beads,  (which  are  a 
number  of  small  beads  strung  loosely  on  a piece  of  thread  or 
silk)  is  a devotion,  consisting  of  a certain  number  of  Paternos- 
ters and  Ave  Marias,  directed  for  the  obtaining  of  the  blessings 
of  God  through  the  prayers  and  intercession  of  our  Lady,  that 
is,  the  Virgin  Marj"^.  Those  persons  who  use  beads  in  their 
devotions  are  generally  found  amongst  the  more  ignorant  and 
poor  of  the  congregation  : they  shift  or  move  a bead  every  time 
they  have  said  a hail  Mary,  or  a Lord's  Praytr ; and  in  the 
service  of  the  beads,  they  usually  say  ten  hail  Maries  for  one 
Lord's  Prayer. 

By  the  rosary  is  meant  a method  of  saying  or  telling  the 
beads,  so  as  to  meditate  on  the  incarnation,  passion,  and  resur- 
rection of  Christ  ; and  it  is  divided  into  three  parts  ; each  part 
eonsistingof  five  mysteries,  to  be  contemplated  during  the  re- 
petition of  five  decades,  or  tens,  upon  the  beads.  'I’he  five 
first  are  called  the  joyful  mysteries  ; namely,  the  annunciation, 
the  visitation,  the  nativity  of  Christ,  and  his  representation  in 
the  temple  ; the7JMr//fc«t)o?fof  the  blessed  Virgin  ; and  Christ’* 
being  found  in  the  temple  in  the  midst  of  the  doctors,  &c.  The 
next  five  are  called  tiie  dolorous  and  sorrowful  mysteries,  hav- 
ing a relation  to  the  passion  of  Christ ; as  his  agony  in  the  gar- 
den ; his  being  crowned  xvith  thorns  ; his  carrying  his  cross  ; 
his  being  scourged  at  the  pillar ; his  crucifixion  and  death. 
Then  come  five  glorious  mysteries,  namely,  the  resurrection  of 
Christ ; his  ascension  ; coming  of  the  Holy  Ghost ; assump- 
tion of  the  blessed  Vii^in,  &c.  and  the  eternal  glory  of  the 
saints  in  heaven.  This  is,  altogether,  called  the  service  of  the 
rosary. 

It  is  the  opinion  of  the  Roman  Catholics,  that  miracles  have 
not  ceased  in  the  church  ; and  some  very  recent  instances  have 
been  solemnly  stated,  by  the  present  learned  Dr.  Milner,  an 
English  Catholic  prelate  of  great  antiquarian  and  theologi- 
cal repute  ; but  as  those  miracles  are  not  admitted  by  all 
Catholics,  they  will  not  here  be  described.  There  are  many 
very  enlightened  and  truly  liberal  priests,  who  do  not  give 
credence  to  every  thing  that  is  related  of  this  kind  ; although 
. their  general  orthodoxy  cannot  be  reasonably  disputed. 

The  consecration  of  crosses,  bells,  vestments,  vessels,  &c. 
* must  all  be  passed  over,  with  barely  mentioning  that  such  are 
the  practices  of  this  ancient  church ; as  that  of  churches, 
church-yards,  bells,  and  regimental  colours,  is  prevalent  among 
. the  refonned. 

The  .«ame  observation  will  apply  to  the  sign  of  the  cross  ; 
though  that  ceremony  is  much  more  frequently  used  by  Catho- 
lics than  by  Protestants. 


HISTORY,  &ic. 


5t 

The  feasts  and  fasts  of  the  Catholic  Church  are  numerous  ; 
and  are  observed  by  them  with  great  veneration  and  punctuali- 
ty. Catholics  do  really  fast.  Easter  is  kept  with  peculiar 
zeal  and  solemnity  by  the  Catholics  ; so  is  Christmas  and  other 
holidays  of  that  kind.  Lent  is'  also  very  rigidly  observed  by 
tliern . 

Exorcisms,  or  the  casting  out  of  evil  spirits,  are  now’  but 
seldom  practised  by  the  Roman  Catholics  ; but  they  constantlj'  I 
exo’cise  salt,  candiles,  water,  &c.  but  all  they  mean  thereby 
is  ble.^'sing  those  articles,  by  way  of  begging  of  God,  that  such 
as  religiously  use  thecn  may  obtain  blessings,  &c. 

An  .dgnus  Dei  is  a piece  of  wax,  stamped  with  the  Lamb  of 
God,  blessed  by  the  rope  with  solemn  prayer,  and  anomted 
with  the  holy  chrism.  These  were  formerly  articles  of  sale  ; 
and  the  traffic  in  them  was  ver)’  productive. 

Eveiy  good  Catholic  on  entering  his  place  of  worship  first 
dips  his  finger  in  the  holy  water,  placed  near  the  door ; then 
crossing  himself,  gently  bends  the  knee — looking  towards  the 
altar.  From  this  has  arisen  the  practice  among  Protestants, 
in  the  church  of  England,  of  putting  their  hats,  or  hands,  be- 
fore their  faces,  and  uttering  a short  prayer,  before  they  take 
their  seat  at  church. 

We  have  also  borrowed  the  practice  of  bowing  at  the  name 
of  Jesus  from  the  Roman  Catholics,  though,  as  will  be  shown  in 
another  part,  we  do  not  use  that  cererriony  so  frequently  as  they 
do. 

The  practice  of  burning  candles,  or  wax-tapers,  before  the 
image  of  saints,  the  crucifix,  and  in  the  churches  is  of  very  an- 
cient origin.  In  the  continental  churches,  the  lamps  are  fre- 
quently numerous,  brilliant,  and  costly. 

In  de.scribing  the  various  forms  and  usages  of  the  Catholic 
Church,  it  is  lamentable  to  notice  the  eagerness  with  which 
many  w'riters  have  quoted  distorted  representations  professedly 
at  enmity  with  the  church  and  people  they  attempt  to  delineate.' 
Prejudice  and  bigotry’  and  imperfections  are  not  confined  to  any 
one  sect  of  Christians.  It  is  easier  to  sneer  and  to  laugh  than 
to  reason  ; and  much  easier  to  profess  than  to  practice  the 
Christian  duties.  Let  such  as  gratify  tliemselves  in  seeking  out 
the  errors  and  imperfections  of  any  denomination  of  Christians 
with  a view  of  disputation  only,  and  thus  pass  judgment  upon 
liiem,  reflect  upon  the  follow’ing  Scripture  texts.  “ Judge  not 
that  ye  be  not  judged.”  “ He  that  is  w’ithout  sin  among  you 
let  him  cast  the  first  stone.”  “ And  why  beholdest  thou  the 
mote  that  is  in  thy  brother’s  eye,  and  considerest  not  the  beam 
that  is  in  thine  own  eye.”  “ Let  all  bitterness  and  wrath  and 
clamour  and  ei'll  speaking  be  put  away  from  you.”  ” If  it  lie 

fossible  as  much  as  lieth  in  you  live  peaceable  w'ith  all  men.” 
t is  idle  to  suppose  any  body  of  Christians  are  entirely’  void 
of  error  or  imperfection.  “ The  heart  of  man  is  deceitful 
above  all  things  and  desperately  w’icked.”  'I’hese  reflc’ctions 
have  been  called  fortli  from  the  considerations  of  the  hasty 


OF  THE  ROMAN  CATHOLICS. 


oo 


(•pinions  which  have  lieen  formed  on  tlie  usages  of  tiie  CafhoHc 
church  ; and  particularly  of  Holy  U ater,  the  Canonization  of 
Saints,  k.c. 

The  Canonization  of  Saints  takes  place  in  the  Catholic  church, 
on  the  proof,  real  or  supposed,  of  miracles  having  been  wrought 
at  or  by  their  relics  : this  is  a harmless  opinion,  and  does  not 
abstract  from  the  rationality  of  the  Catholic  in  his  conception 
and  practice  of  more  weighty  opinions,  and  is  often  ill-under- 
stood by  the  unthinking  reformist. 

The  kissing  of  the  I’ope’s  toe  originated  in  a desire  to  exhibit 
profound  humility  and  veneration  for  the  successor  and  the 
cause  of  Christ  ; from  the  notion,  probaidy,  that  the  more 
lowly  the  appearance  of  attachment,  the  more  holy  the  object 
of  it,  and  more  devout  the  suppliant. 

It  remains  only  to  describe  the  existing  orders  and  societies  of 
priests  in  the  Catholic  church.  At  one  time  tlie  religious  orders 
were  extremely  numerous  ; but  the  improvements  of  modern 
times  have  greatly  reduced  them.  The  march  of  reason  and 
commerce  has  done  much  Ibr  posterity  ; and  monastaries  and 
Gonvents  are  now  growing  into  disrepute,  and  out  of  fashion, 
.all  over  the  Christian  world. 

Several  Orders,  as  they  are  called,  however  still  exist  : it 
will  be  sufficient  to  notice  the  most  prevalent  and  numerous. 

The  Benedictines  were  formerly  the  great  preservers  and 
propagators  ot  learning  in  the  Christian  world  ; but  they  are 
now  greatly  diminished  in  number  and  influence.  Some  houses, 
however,  still  remain  on  the  continent  ; and,  were  it  only  for 
the  service  they  have  rendered  to  the  republic  of  letters,  they 
m(;rit  the  gratitude  and  respect  of  the  whole  Christian  and  phi- 
losophic world.  Th^  follow  what  is  called  the  rule  of  St. 
Benedict,  and  were  founded  about  the  year  529.  They  have 
somewhat  relaxed  their  former  austerity  ; they  were  once 
obliged  to  perform  their  devotions  seven  times  in  twenty-four 
hours,  and  always  walk  two  together  ; — they  fasted  every  day 
in  Lent,  till  six  o’clock  in  the  evening,  and  abated  of  their  usual 
time  in  eating,  sleeping,  &c.  Every  monk  of  this  Order  has 
two  coats,  two  cowls,  a table-book,  a knife,  a needle,  and  a 
handkerchief  ; and  the  furniture  of  his  bed  formerly  consisted 
of  only  a mat,  a blanket,  a rug,  and  a pillow. 

To  this  Order  the  English  owe  their  conversion  to  the  Chris- 
tian faith  from  the  darkness  and  superstition  of  idolatry.  They 
founded  the  metropolitan  church  of  Canterbury,  and  all  the 
cathedrals  afterwards  erected.  One  of  this  Order,  Alcuisius, 
founded  the  University  of  Paris  ; Guido,  a Benedictine,  in- 
vented the  scale  of  music  ; and  Sylvester,  the  organ.  Many 
pious  and  learned  men,  however,  of  this  Order,  still  remain  in 
various  parts  of  Christendom. 

The  Domhiicans,  also  called  Jacobins,  and,  in  this  country. 
Black  Friars,  were  at  one  time,  the  most  powerful  supporters 
of  the  papal  authorirj'  in  the  world.  They  were  founded  by  St. 
Dominic,  a celebrated  Spaniard,  in  the  early  part  of  the  13(h 


54 


HISTORY,  iic. 


aentury,  and  still  exist  in  France  and  other  countries.  Tlie 
principal  object  of  this  Order  was  tlie  extirpation  of  error,  and 
the  destruction  of  heretics.  They  came  to  England  about  the 
year  1221  ; and,  in  the  j'ear  1276,  the  lord  mayor  and  aider- 
men  gave  them  two  streets  near  the  Thames  ; where  they  had 
a most  magnificent  monastary  ; no  part  of  which  now  remains, 

Init  the  place  is  still  called  Black  Friars. 

In  contradistinction  to  the  Franciscans,  the  order  of  St. 
Dominic  maintain  that  the  Virgin  Mary  was  born  without  ori- 
ginal sin. 

The  modern  term  Jacobins  was  derived  from  this  Order  ; and 
some  of  the  first  and  most  active  promoters  of  the  French  rev- 
olution belonged  to  it. 

'I'he  Flagellants  can  hardly  he  now  said  to  have  any  existence 
as  a body  : — they  never  were  a recognised.  Order.  In  all  ages 
of  the  world,  a strange  notion  has  existed  that  the  Deity  must 
necessarily  he  pleased  with  the  self-inflicted  punishment  of  his 
creature.s ; instances  of  this  unaccountable  infatuation  exist  i 
oven  at  the  present  day.*  These  fanatics  at  one  time  maintain- 

*The  practice  of  inflicting  self  punishment,  in  some  instances,  has 
degenerated,  or  rather  risen,  into  an  occasion  of  rejoicing,  or  some 
mere  form.  I know  not  precisely  whenc#  arose  the  Irish  custom  of 
passing  lietween  the  two  fires  of  Heal. 

In  the  old  Irish  glossaries,  noticed  hy  Mr.  Lhuwyd.  mention  is  made 
that  the  Irish  druids  used  to  liglit  the  solemn  fires  every  year,  through 
which  all  four-footed  beasts  were  driven  as  a preservative  against  con- 
tagious diseases. 

The  Irish  still  preserve  the  ancient  custom,  and  light  the  fires  in  the 
milking  yards  ; the  men,  women,  and  children^  pass  through,  or  leap 
over  these  sacred  fires  ; and  the  cattle  are  driven  through  the  flames  on  t 
the  first  of  May.  , I 

St.  John's  eve  is  another  of  those  festivals,  at  which  time  the  sacred  • 
fires  are  lighted  in  every  district  throughout  the  kingdom,  to  ihe^ 
amount  of  many  thousands;  in  the  remote  part  of  the  country,  all 
famili;  s extinguish  their  domestic  fires,  which  must  be  re-lighted  from 
the  bonfire. 

In  Ireland  is  an  ancient  cave  and  chapel,  dedicated  to  St  Patrick. 
The  cave  appears  to  have  been  cut  out  of  the  solid  rock.  Within  it  is  ' 
a very  sm..ll  rill  of  water,  issuing  from  the  rock  at  the  side  of  the 
chapel,  an  1 passing  through  it 

To  this  chapel  and  cave,  on  a certain  day  in  each  year,  and  on  Pat-  , 
rick's  day  in  particular,  the  natives  pay  their  devotions  in  pilgrimages, 
which,  for  certain  stages,  theyundertake  barefoot;  but  when  they  I 
come  to  a certain  spot  in  the  way,  they  go  on  their  bare  knees,  and 
continue  their  devotions  all  the  way  to  the  cave,  on  stone  and  gravel,  f 
intermixed  with  heath  and  grass. 

During  their  devotions  at  the  cave,  there  is  great  struggling  to  get  j 
a drop  of  the  water,  with  which  the  cripples,  and  those  who  have  bad  i 
ulcers,  are  sure  to  wash  themselves,  in  hopes  of  being  made  well. 
They  then  put  on  shoes  and  stockings,  and  being  now  merry,  are  no  I 
longer  eoncerned  for  the  sins  that  were  the  cause  of  this  severe  I 


OF  THE  ROMAN  CATHOLICS. 


Oo 


«d  a very  conspicuous  figure,  particularly  in  Italy  : whenever  a 
kind  of  penitential  procession  was  celebrated,  the  selt-convicted 
criminals  marched  solemnly  through  the  streets,  whipping  them- 
selves with  the  utmost  severity,  and  imploring,  in  the  most  pite- 
ous strains,  the  mercy  of  God. 

To  such  an  extravagant  extent  had  this  fanatical  furor  at 
length  proceeded,  that  Pope  Clement  VI.  formaiJy  condemned 
their  practice  and  themselves  as  impious  and  pernicious  heretics. 

The  practice  of  self-punishir.ent  is  not  yet  abolished;  even 
in  this  enlightened  age  it  is  deemed  meritorious. 

The  Franciscans  were  founded  by  St.  Francis,  in  the  year 
1209  ; and  it  is,  or  was,  a strict  Order.  At  the  time  it  was 
fou  ided.  the  churciimen,  of  every  description,  had  become  en- 
ervated by  riches.  The  pleasures  of  the  table,  the  sports  of  the 
field,  and  the  allurements  of  luxury  and  sensuality,  were  in- 
dulged in  without  restraint.  The  e.stablishment  of  an  Order, 
fiiunded  on  the  injunctions  of  the  Christian  author,  to  his  disci- 
ples, when  he  says  ‘‘  provide  neither  gold,  nor  silver,  nor  brass, 
inyour  purses  ; neither  two  coats,  nor  shoes,  nor  yet  staves;  for 
the  workman  is  worthy  of  his  meal  was  under  these  circum- 
stances, highly  proper 

“ The  Rule  of  Penance  of  the  Spiritual  Father,  St.  Francis,*’ 
prhited  at  Douay,  in  1644,  savrs,  that  the  brothers  or  sisters, 
that  are  to  be  received  into  this  Order,  ought  tube  faithful  cath- 
olics ; not  tied  to  matrimony  ; free  from  debt.s  ; sound  in  body  ; 
prompt  in  mind  ; not  touched  with  any  public  infamy  ; reconciled 
to  their  neighbours  ; a id  before  their  admission,  to  be  diligently 
examined  of  these  things,  by  those  that  have  power  to  receive 
them. 

St.  Francis  built  an  edifice  well  calculated  to  be  beneficial  to 
mankind,  had  his  successor  followed  the  essential  parts  of  his 
regulations.  He  no  doubt  intended  that  his  followers  should  be 
abstemious  and  moderate  in  all  their  appetites  ; but  he  likewise 
intended  that  they  should  labour  with  the  ir  hands  for  their  sub- 
sistence ; and  serve  in  spiritual  matters  almost  gratuitously.  In- 
stead of  observing  these  wise  and  benevolent  rules,  they  attach- 
ed themselves  to  the  observance  of  the  most  rigid  poverty ; and 
a superstitious  adherence  to  the  coarseness  and  form  of  the  hab- 
it, particularly  to  the  figure  of  the  capnee.  'Phis  became  the 
cause  of  many  divisions  ; and  finally  occasioned  the  separation  of 
the  society  into  three  distinct  and  independent  Orders,  besides 
other  subdivisions,  with  particular  statutes. 

The  Franciscans  became  a rich  and  powerful  body,  and  they 

penance  ; then  they  return  in  haste,  both  men  and  women,  to  a green 
spot  on  the  side  of  a hill,  and  begin  dancing  and  carousi  ,g  for  the  rest 
of  the  day,  whii-h  seldom  pas  es  without  a general  hght,  or  scuffle  ; 
terminating,  however,  through  the  interference  of  the  old  men  and 
Women,  in  good  humour;  after  which  they  retire  to  their  respcctiv'e 
I hoiu-  s,  without  retaiiting  the  least  feeling  of  animosity  against  each 
\ other. 


56 


HISTORY,  Szc. 


widely  extended  their  tenets  and  influence,  but  they  are  now 
sunk  into  comparative  meannessand  insignidcance.  The  Span- 
isii  Franciscan  inonks  are  particularly  disgustinaj  in  their  ap- 
pearance and  habits  ;^e  very  sight  ol"  them,  as  a learned  monk 
of  the  Benedictine  Order  personally  informed  the  aullior,  would 
dispose  iiiany  persons,  not  only  to  despise  the  individna*.  but  set 
them  againiydl  religious  Orders  whatever;  and,  perhaps,  excite 
antipathy  to  me  catholic  church  itself,  for  suffering  and  encour- 
aging a system  of  vandalism  So  meanly  are  the  Spanish  inonks 
and  triars  generally  esteemed,  that  the  Spaniards  have  an  alliter- 
ative proverb,  expressive  ot  abhorrence  and  contempt : “ Qm. cn. 
dice  Frayle,  dice  Fravde ; whoever  says  friar  says  fraud  all 
this  is  the  con.-equence  ol  their  departure  from  tlie  rules  and 
duties  of  their  seieral  in?titutions. 

The  order  ot  St.  Jingustine  was  founded  tn  the  year  1256. 
Their  rule  was  nearly  similar  to  the  Franciscans.  Soon  after 
their  institution  they  came  to  Fngland,  and  progressively  ob- 
temed  about  thirty  houses  in  different  parts^  particularly  one 
in  London,  at  the  place  still  known  by  the  name  of  .duftia 
*FV?«rs.  VV  hen  that  most  rapacious  of  all  rapacious  monarchs, 
Ueniy  V III.  formed  the  design  of  laying  waste  the  clmrch  and 
suppressing  the  monasteries,  these  inonks  decreased  in  power 
and  nurntier,  and  gradually  became  extinct ; but  the  Augustine’s 
still  exist  in  catholic  countries. 

But  ot  all  the  religious  Orders  that  of  the  Jesuits  was  !he 
most  powerful  and  influential  ; this  .society  or  Order,  has  been 
suppressed  and  revived  ; extolled  and  defamed  ; till  the  whole 
world  has  become  familiar  with  the  word  Jesuit,  its  meaning  and 
character. 

This  Order  was  founded  in.  the  year  1540,  by  an  illu.^trious 
Spaniard  of  the  name  of  Ignatius  Loyola  ; lit  pretended  to 
nothing  less  than  divine  inspiration,  and  his  order  received  the 
distinguished  title  of  the  “'Societv  of  Jf,sus.”  Besides  the 
three  common  vows  of  poverty,  chastity,  and  monastic  obedi- 
ence, the  Jesuits  bound  them.selves  to  a vow  of  obedience  to 
the  pope,  to  go  wherever  he  should  command  them  for  the  ser- 
vice of  religion,  and  without  requiring  any  thing  from  the  holy 


^ ^ irit  of  the  monastic  life  ; which 

taught  men  to  separate  tliemselves  from  the  world,  and  from 
connection  with  its  affairs; — in  the  solitude  and  silence  of  the 
cloister,  and  the  cenobetical  life,  the  monk  is  called  on  to  work 
out  his  own  salvation  by  extraordinary'  acts  of  mortificat  on  and 
piety  ; he  is  dead  to  the  world,  and  ought  riot  to  mingle  in  its 
transactions ; he  can  be  of  no  benedt  to  mankind,  but  by  his  ex- 
ample and  prayers 

But  in  opposition  to  all  this,  the  Jesuits  became  the  most  ac- 
tive and  operative  body  of  men  in  the  world  ; there  was  not 
an  affair  of  state,  in  any  part  of  Europe,  or  even  in  India, 
where  they  did  not  exert  their  influence  in  tlie  most  elfectiv' 
manner.  That  they  might  have  full  leisure  for  this  active  ser 


vow  seemed  to  be  somewhat 


Passing  through  the  fires  on  St.  John's  Day.  p.  54. 


UF  THE  ROMAN  CATHOLICS. 


57 


vice,  they  were  totallj’  exempted  from  those  functions,  the  per- 
formance of  which  is  the  chief  Imsiness  of  other  monks,  'i'hey 
appeared  in  no  processions  ; they  practised  no  rigorous  austeri- 
ties; they  did  not  consume  one  half  of  their  time  in  the  repeti- 
tion of  tedious  offices  ; but  tliey  were  required  to  attend  to  all  the 
transactions  of  the  world,  on  account  of  tne  influence  which  they 
might  have  upon  religion,  they  were  directed  to  study  the  dis- 
positions of  persons  in  high  rank,  and  to  cultivate  their  friend- 
ship ; and  by  the  very  constitution,  as  well  as  genius  of  the 
order,  a spirit  of  action  and  intrigue  was  infused  into  all  its 
members. 

Other  orders  are  to  be  considered  as  voluntary  associations, 
in  which  whatever  afl’ects  the  whole  body  is  regulated  by  the 
common  suffrage  of  all  its  members.  In  this,  a general  chosen 
for  life  by  deputies  from  the  several  piovinces,  possessed  power 
that  was  supreme  and  independent,  extending  to  every  person, 
and  te  every  case.  He,  by  his  sole  authority,  nominated  pro- 
vincials, rectors,  and  every  other  officer  employed  in  the  gov- 
ernment of  the  society,  and  could  remove  them  at  pleasure.  In 
him  was  vested  the  sovereign  administration  of  the  revenues 
and  funds  of  the  Order.  Every  member  belonging  to  it  was 
at  his  disposal  ; and  by  his  uncontrollable  mandate  he  could 
impose  on  them  any  task,  or  employ  them  in  any  service.  'J’o 
his  commands  they  were  required  not  only  to  yield  outward 
obedience,  but  to  resign  to  him  the  inclinations  of  their  wills, 
and  the  sentiments  ol  their  minds.  There  is  not  in  the  annals 
ot  mankind  any  example  of  such  absolute  despotism,  exercised 
not  over  monks  confined  in  the  cells  of  a convent,  but  over 
men  dis^Jersed  among  all  the  nations  of  the  earth. ' As  the  con- 
stitutions of  the  Older  vested  in  the  general  such  ab.solute  do- 
minion over  all  its  members,  they  caretully  provided  for  his 
being  perfectly  informed  with  re.^pect  to  the  character  and 
abilities  of  his  subjects.  Every  novice,  who  oftiered  himself  as 
a candidate  for  entering  into  the  Order,  was  obliged  to  lay 
open  his  conscience  to  the  superior,  or  to  a person  appointed 
by  him  : and  in  doing  this  he  was  required  to  confess  not  only 
his  sin.s  and  defects,  but  t9  discover  the  inclinations,  the  pas- 
sions, and  the  bent  of  his  soul.  This  manifestation  was  to  be 
renewed  every  six  months.  The  society,  not  satisfied  with 
penetrating  in  this  manner  into  the  innermost  recesses  of  the 
heart,  directed  each  member  to  observe  the  words  and  actions 
of  the  novices  ; and  he  w as  bound  to  disclose  evefy  thing  of  im- 
portance concerning  them  to  the  superior.  In  order  that  this 
scrutiny  into  their  character  might  be  as  complete  as  possible, 
a long  noviciate  was  to  be  permitted,  during  which  they  passed 
through  the  several  gradations  of  ranks  in  the  society  ; and 
they  must  have  attained  the  full  age  of  thirty-three  years,  before 
they  could  be  admitted  to  take  the  final  vows,  by  which  they  be- 
came professed  members.  In  order  that  the  general,  w ho  was  the 
soul  that  animated  and  moved  the  whole  society,  might  have 
under  his  eye  every  thing  nece.ssaiy  to  inform  or  direct  him,  the 


5a 


HISTORY,  &c. 


provincials  and  heads  of  the  several  houses  were  obliged  to 
transmit  to  him  regular  and  frequent  reports  concerning  the 
members  under  their  inspection.  In  tliese  they  descended  into 
minute  details  with  respect  to  the  character  of  each  person,  his 
abilities  natural  or  acquired  ; his  temper,  his  experience  in  tlie 
affairs,  and  the  particular  department  for  which  he  was  best 
fitted.  These  reports,  when  digested  and  arranged,  were  enter- 
ed into  registers  kept  on  purpose  ; that  the  general  might,  at 
one  comprehensive  view',  survc}'  the  stale  of  the  society  in  every 
corner  of  the  earth  ; obserj  e the  qualifications  and  talents  of 
its  members  ; and  thus  choose,  with  perfect  information,  the 
instru?nents,  which  his  absolute  power  could  employ  in  any 
service  for  which  he  thought  proper  to  destine  them. 

Unhappily  for  mankind,  the  vast  influence  which  the  Order 
of  Jesuits  acquired,  was  often  exerted  with  the  most  pernicious 
effect.  Such  was  the  tendency  of  that  discipline  observed  by 
the  society  in  forming  its  members,  and  such  the  fundamental 
maxims  in  its  constitution,  that  every  Jesuit  w'as  taught  to  re- 
g'ard  the  interest  of  the  society  as  the  capital  object,  to  which 
every  consideration  was  to  be  sacrificed,  d'his  spirit  of  attach- 
ment to  their  Order,  the  most  ardent,  perhaps,  that  ever  influ- 
enced any  body  of  men,  is  the  characteristic  principle  of  the 
.Tesuits  ; and  serves  as  a' key  to  the  genius  of  their  policy,  as 
well  as  to  the  peculiarities  in  their  sentiments  and  conduct. 
The  active  genius  of  this  Order,  which  penetrated  the  remotest 
countries  of  Asia  at  a very  ear!}'  period  of  the  seventeenth  cen- 
tury, directed  their  attention  to  the  extensive  continent  of  Ame- 
rica, as  a proper  object  of  their  missions.  Conducted  by  their 
leader,  St.  Franci|  Xavier,  they  formed  a considerable  settle- 
ment in  the  province  of  Paraguay  ; and  made  a rapid  progress 
in  instructing  the  Indians  in  arts,  religion,  and  the  more  simple 
manuiactures  : and  accustoming  them  to  the  blessings  of  secu- 
rity and  order.  A few  Jesuits  presided  over  many  a thousand 
Indians,  d'hey  soon,  l.owever,  altered  their  views,  and  direct- 
ed them  altogetlter  to  the  increase  of  the  opulence  and  power 
of  their  Order.  Immense  quantities  of  gold  were  annually 
transmitted  to  Europe  ; and  in  the  design  of  securing  to  them- 
selves an  independent  empire  in  these  regions,  they  industri- 
ously cut  off  all  communication  with  both  the  Spaniards  and 
Portuguese  in  the  adjacent  p ovinces,  and  in.-pired  the  Indians 
with  th.e  most  determined  attestation  to  those  nations.  .Such 
w as  the  state  of  affairs  when,  in  the  year  1750,  a treaty  was 
concluded  between  the  courts  of  Lisbon  and  Madrid,  which 
ascertained  the  limits  of  their  respective  dominions  in  .South 
America.  Such  a treaty  was  death  to  the  projects  6f  the 
Jesuits  ; and  the  consequence  was  a violent  contc.st  between 
the  united  forces  of  the  two  European  powers  and  the  Indians 
of  Paraguay,  incited  by  the  Jesuits.  The  crafly  and  vindic- 
tive marquis  of  Pombal,  who  had  raised  himself  from  perform- 
ing the  duties  of  a comrhon  soldier,  in  the  character  of  a cadtit, 
to  he  absolute  minister  of  the  kinsrdom  of  Portugal,  could  no 


OF  THE  ROMAxN  CATHOLICS. 


5» 

easily  Ibrgive  this  refractory  conduct  ; and,  perliaps  he  miglit 
apprehend  the  downfal  of  his  own  authority,  unless  some  deci- 
sive check  were  given  to  the  growing  influence  of  this  danger- 
ous society.  In  the  beginning  of  the  year  1759,  therefore,  the 
Jesuits  of  all  descriptions  were  banished  the  kingdom  of  Portu- 
gal ; on  the  plea  that  certain  of  their  Order  were  concerned  in 
the  attempt  upon  the  life  of  the  king  in  September  1768  ; and 
their  eft'ects  were  confiscated. 

The  disgrace  of  the  Jesuits  in  France  proceeded  from  dif- 
ferent and  more  remote  causes.  By  their  influence  the  bull  ol 
rnigenitus,  which  condemned  so  strongly  the  principles  of  the 
Jaiisenists,  was  generally  supposed  to  have  been  obtained.  The 
Jesuits,  who  omitted  no  opportunity  of  enriching  their  treasury, 
engaged  largely  in  trade,  particularly  with  the  island  of  Mar- 
tinico  : but  certain  losses  falling  heavily  upon  them,  the  Jesuit, 
who  was  the  ostensible  person  in  the  transactions,  affected  to 
become  a bankrupt,  and  to  shift  the  payment  of  the  debts  he 
had  incurred  from  the  collective  body.  As  a monk,  it  was 
evideut  he  could  possess  no  distinct  property  ; and  he  had 
been  always  considered  as  an  agent  for  the  society.  The  affair 
was,  fl  erefore,  litigated  before  the  parliament  at  Paris,  who 
werg  not  too  favourably  disposed  to  the  holy  fathers, 
the  course  of  the  proceedings,  it  was  necessary  to  produce  the 
institute  of  rules  of  their  Order,  which  were  found  to  contain 
maxims  subversive  equally  of  morals  and  of  government  : other 
political  motives  concurring  at  the  same  time,  the  Order  was 
abolished  in  France  by  a royal  edict,  in  the  year  1762,  and 
their  colleges  and  possessions  alienated  and  sold.  Pope  Gan- 
ganelli,  on  tlie  21st  of  July,  1773,  signed  a brief  for  the  final 
suppression  of  the  Jesuits. 

This  account  is  chiefly  given  on  the  authority  of  Dr.  Grego- 
ry’s Ilistoiy  of  the  Church  ; and  considering  that  it  comes  from 
an  avowed  enemy  of  the  Catholic  religion,  is,  upon  the  whole, 
a faithful  description  of  this  famous  Order. 

When  the  present  king  of  Spain,  Ferdinand  VII.  was  restor 
ed  to  his  crown  and  kingdom,  by  the  exertions  of  the  English, 
under  the  Duke  of  Wellington,  and  those  renowned  patriots  the 
Spanish  Cortes,  he  attempted  to  restore  the  Inquisition  and  the 
Order  of  the  Jesuits  ; but  the  Revolution  which  afterwards  took 
place  m that  kingdom  thwarted  these  tyrannical  intentions— it  is 
hoped  forever.  The  present  Emperor  of  Russia,  Alexander, 
has  recently  forbidden  the  Jesuits  from  exercising  their  func- 
tions in  bis  dominions. 

It  cannot  be  denied,  that  to  this  Order  the  world  has  been 
indebted  for  the  encouragement  they  have  given  to  arts,  science, 
and  literature  ; and  their  various  knowledge  will  long  be  es- 
teemed, while  their  ipmoralities  are  detested. 

In  England  there  is  a college  or  monastery  of  Jesuits,  situate 
m the  county  of  Lancaster  : that  establishment  is  conducted  in 
a very  respectable  manner  ; and  the  members  conduct  them- 
t 


T 


GQ  HISTORY,  &c. 

selves  in  the  true  spirit  of  their  religion,  without  embroiling 
themselves  with  the  affairs  of  the  world. 

Mi)sheim,  and  other  writers,  have  given  us  the  following  ac- 
count of  the  truly  respectable  and  venerable  Order  of  Jansen- 
isrs.  founded  in  France  in  the  year  1640. 

The  founder  of  this  Order  was  Cornelius  Jansen,  originally 
professor  of  divinity  in  the  university  of  Louvain,  and  after- 
wards bishop  of  Ypres,  in  Flanders.  This  eminent  and  learn- 
ed person  became  early  attached  to  the  writings  of  St.  Augus- 
tine, and  had  imbibed  all  that  father’s  opinions  concerning  the 
nature  of  human  liberty  and  divine  grace.  The  chief  labour  of 
bis  life  was  exhausted  in  digesting  these  opinions  into  a regular 
treatise,  which,  in  honour  of  his  master,  he  entitled  Augustinus. 

Me  left  the  work  complete  at  his  death,  in  1638,  and  submitted 
it,  hy  his  last  will,  to  the  holy  see.  The  publication  might, 
possibly,  have  passed  with  little  notice  ; or,  at  most,  like  many 
other  speculations,  have  enjoyed  only  a temporary  celebrity,  if 
(he  imprudence  of  the  Jesuits,  who  were  alarmed  by  an  imagi- 
n-'  W attack  on  their  infallibility,  had  not  selected  it  as  an  ob-  . 
ject  on  which  they  might  display  their  unbounded  influence,  > 
The  famous  cardinal  Richelieu  was  not  favourably  disposed  to 
(he  memory  of  its  author,  who,  in  a former  w'ork,  had  condemn- 
ed the  politics  of  France  ; and,  therefore,  unding  with  the  Jesu- 
its, he  procured  the  condemnation  of  the  work  of  Jansen,  by 
successive  bulls.  Persecution  generally  produces  opposition  ; 
and,  perhaps,  the  unpopularity  of  the  Jesuits  might  tend  consid- 
erably to  increase  the  disciples  of  Jansen.  His  doctrines  were 
embraced  by  a coasiderable  party,  both  in  France  and  the  Ne- 
(lierlands,  and  had  the  honour  to  rank  among  their  defenders 
James  P>oonen,  arch-bishop  of  Malines,  Libertus  Fromond,  An- 
thony Arnauld,  Blaise  Pascal,  Peter  Nicholas,  Pasquier  du 
Q,uc«nel.  and  many  others  of  scarcely  inferior  reputation.  The 
utmost  vigilance  of  the  church  could  not  exclude  the  spirit  ot 
Jansenism  from  penetrating  the  convents  themselves  ; but  none 
was  so  distinguished  as  the  female  convent  of  Port  Royal,  in  the 
neighbourhood  of  Ppris.  These,  nuns  observed  the  strict  rules 
of  the  Cistertians  : the  vale  in  which  the  convent  was  situated 
soon  became  the  retreat  of  the  Jansenist  penitents,  and  a num- 
ber of  little  huts  were  presently  erected  within  its  precincts. 
.After  various  vicissitudes  of  persecution,  in  1709,  the  nuns  re- 
fusing to  subscribe  the  declaration  of  Alexander  VII. , the  weak  ^ 
and  intolerant  Louis  XIV.  ordered  the  whole  building  to  be 
utterly  flemolished. 

The  principal  tenets  of  the  Jansenists  are  as  follow  : 1.  That 
there  are  divine  precepts,  which  good  men,  notwithstanding 
their  desire  to  observe  them,  are,  nevertheless,  absolutely  una- 
ble to  obey  : nor  has  God  given  them  that  measure  of  grace 
which  i«  essentially  necessary  to  render  them  capable  of  such 
obedience.  2.  That  no  person,  in  this  corrupt  state  of  nature, 
can  resist  the  influence  of  divine  grace,  when  it  operates  upon 
*he  mind.  3.  That,  in  order  to  render  human  actions  merilo- 


Procession  of  the  Host  or  Gonsscrated  WuJ'er. 


OF  TEIE  ROMAN  CATl/OLICS. 


6 i 

nous,  it  is  not  requisite  liiat  they  be  exempt  from  necessity,  i>ut 
that  they  be  free  Irohi  constraint.  4.  That  the  Semipelagians 
err  greatly  in  maintaining  that  the  human  will  is  endowed  with 
the  power  of  either  receiving  or  resisting  the  aids  and  influen- 
ces of  preventing  grace.  o.  That  whoever  affirms  that  Jesns 
Christ  made  expiation,  by  his  suti’erings  and  death,  for  the  sins 
of  all  mankind,  is  a Somipelagian. 

It  will  be  observed,  that  the  Jansenists  hold  some  opinions 
not  very  much  unlike  some  of  the  Calvinian  tenets,  fllany  ol 
the  Etiglish  cathol.es  are  attache  I to  Jansenism. 

The  history  of  the  Roman  Catholic  Religious  Orders  tnay 
be  concluded  by  the  following  account  of  a Society  formed  a 
few  years  a^o  in  America,  under  the  title  of  the  Order  of  St. 
Sulpicius,  The  author  is  indebted  for  this  information  to  an 
amiable  Benedictine  Monk. 

The  persons  forming  this  society  vvere  fortunate  enough  to 
escape  the  horrors  and  dangersof  the  French  Revolution  ; and 
saving  a sm.dl  remnant  of  their  property,  they  took  refuge  in 
the  United  States,  and  established  themselves  at  Baltimore  ; 
where,  conformably  to  their  profession,  th^'  engaged  them- 
selves to  communicate  religious  and  literary  irislruction.  In  the 
beginning  their  labours  were  confined  to  the  instruction  of 
young  men,  destined  for  the  churcli  ; but  the  candidates  tor  the 
priesthood  being  few  in  that  country,  they  afterwards  admitted 
respectable  persons  of  every  description,  to  the  participation 
afforded  by  their  institution.  Those  that  profess  the  catholic 
, communion  gre  regularly  instructed  in  the  doctrines  and  prac- 
! tices  peculiar  to  their  church  ; whilst  the  Protestants  are  mere- 
ly obliged  to  attend  the  places  of  worship  to  which  they  respec- 
tively belong.  ^By  this  impartial  and  equitable  line  of  conduct, 
proper  discipline,  and  a strict  attention  to  their  professional 
I duties,  they  have  founded  one  of  the  most  respectable  literaiy 
establishments  of  the  present  day.  Their  course  of  education 
is  not  limited  to  the  study  of  Greek  and  Latin,  Literature, 

I Philosophy,  and  the  different  branches  of  the  Mathematics  ; 

I but  comprehends  the  liberal  and  ornamental  arts  ; as  dancing,' 

I mu.sic,‘botany,  natural  history  ; arid  the  living  languages. 

Besides  these  advantages  that  may  be  considered  purely 
I Icoal  and  academical,  the  benefits  of  this  college  are  extended' 
to  the  whole  country.  The  inhabitants  of  Baltimore  and  its  \ i- 
; cinity  are  particularly  benefitted  by  the  residence  ' of  these 
worthy  ecclesiastics  ; for,  notwithstanding  their  profe.ssional 
. duties,  they  do  not  neglect  the  cultivation  of  those  arts  whidi 
are  Bubservient  to  the  comforts  of  life.  They  have  a regular 
j portion  of  land,  sufficient  to  furnish  their  numerous  community 
with  abundance  of  fruit  and  vefiotables  of  every  kind  ; and  they 
. Ii.ave  naturalized  many  exotics  ; including  a great  number  of 
the  productions  of  the  West  Indies,  without  any  shelter  or  ar- 
I lificial  heat.  In  their  gr<;en  and  hot-houses  they  raise  such 
I'lants  as  cannot  thrive  in  the  open  air,  for  the  purpose  of  bot- 
_ niical  improvement,  and  the  benefit  of  the  curi^  us.  They  have 

I 


62 


HISTORY,  &ic. 


also  erected  an  elegant  little  church,  in  the  most  ancient  style 
of  architecture.  Thus  they  contribute  to  diffuse  a taste  for  the 
fine  arts  ; while  the  labouring  and  manufacturing  parts  of  the 
community  are  benetiitted  by  obtaining  employment  under 
them. 

The  following  authorities  have  been  consulted  in  describing 
the  Roman  Catholic  religion,  and  religious  ceremonies  ; — The 
Creed  of  Pope  Pius  IP. : — The  Decrees  and  Catechism  of  the 
Council  of  Trent  : — The  Catholic  Christian  Instructed — and 
many  other  authors. 

In  addition  to  the  previous  full  details  of  the  catholic  religion 
and  ceremonies,  the  reader  will  be  gratified  and  instructed  by 
tlie  following  eloquent  passages  from  the  Life  of  Chaucer  : — 

The  authors  or  improvers  of  the  Romish  religion  were  per- 
fectly aware  of  the  influence  which  the  senses  possess  over  the 
heart  and  the  character.  The  buildings  which  they  constructed 
for  the  purposes  of  public  worship  are  exquisitely  venerable. 
Their  stained  and  painted  windows  admit  only  a “ dim  religious 
light.”  The  magnificence  of  the  fabric,  its  lofty  and  concave 
roof,  the  massy  pillars,  the  extensive  aisles,  the  splendid  choirs, 
are  always  calculated  to  inspire  the  mind  with  religious  solem- 
nity’. Music,  painting,  images,  decoration,  nothing  is  omitted 
which  may  fill  the  soul  w’ith  devotion.  The  uniform  garb  of 
the  monks  and  nuns,  their  decent  gestures,  and  the  slowness  of 
their  processions,  cannot  but  call  oft’  the  most  frivolous  mind 
from  the  concerns  of  ordinary  life.  The  solemn  chaunt  and 
the  sublime  anthem  must  compose  and  elevate  the  heart.  The 
splendour  of  the  altar,  the  brilliancy  of  the  tapers,  the  smoke 
.and  fragrance  of  the  incense,  and  the  sacrifice,  as  is  pretended, 
of  God  liimself,  which  makes  a part  of  every  celebration  of 
public  worship,  are  powerful  aids  to  the  piety  of  every  sincere 
devotee.  He  must  have  a heart  more  than  commonly  harden- 
ed, who  could  w itness  the  performance  of  the  Roman  Catholic 
worship  on  any  occasion  of  unusual  solemnity,  w'ithout  feeling 
strongly  moved. 

Whatever  effect  is  to  be  ascribed  to  such  spectacles,  was 
generated  in  ways  infinitely  more  multiform  in  the  time  of 
Chaucer,  than  in  any  present  country  of  the  Christian  world. 
Immense  sums  of  money  had  been  bequeathed  by  the  devout 
and  the  timorous  to  pious  and  charitable  purposes.  Beside  the 
splendour  of  cathedrals  and  churches  not  now  easily  to  be  con- 
ceived, the  whole  land  was  planted  with  monastic  establish- 
ments. In  London  stood  the  mitred  abbeys  of  St.  .Tohn  and  of 
^^’estminster.  in  addition  to  the  convents  of  nuns,  and  the  abides 
of  monks  and  of  friars,  black,  white,  anil  grey'.  Every’  time  a 
man  went  from  his  house  he  met  some  of  these  persons,  whose 
clothing  told  him  that  they  had  renounced  the  world,  and  that 
their  lives  were  consecrated  to  God.  The  most  ordinary 
spectacle  vdiich  drew  together  the  idle  and  the  curious,  >\as_ 
the  celeh’-ation  of  some  great  festival,  the  performance  ot 
jolemn  masses  for  the  dead,  or  the  march  of  some  religious 


OF  THF  ROMAN  CATHOLICS. 


63 


procession,  and  the  exhibition  of  the  Bon  Dieu  to  tlie  e^  cs  of  an 
admiring  populace.  Henry  Vlll.,  the  worse  than  Vandal  of 
our  English  story,  destroyed  the  inhabitants  and  the  memori- 
als which  belonged  to  our  ancient  character,  and  exerted 
himself  to  the  best  of  his  power  to  make  us  forget  we  ever  had 
ancestors.  He  who  would  picture  to  himself  the  religion  of  the 
time  of  Chaucer  must  employ  his  fancy  in  rebuilding  these 
ruined  edifices,  restoring  the  violated  shrines,  and  collecting 
again  the  scattered  army  of  their  guardians. 

Besides  eveiy  other  circumstance  belonging  to  the  religion  of 
this  period,  we  are  bound  particularly  to  recollect  two  distin- 
guishing articles  of  the  Homan  Catholic  system  ; prayer  for  the 
(lead,  and  the  confession  of  sins.  These  are  circumstances  of 
the  highest  importance  in  modifying  the  characters  and  senti- 
ments of  mankind.  Prayer  for  the  dead  is  unfortunately  liable 
to  abuses,  the  most  dangerous  in  increasing  the  power  of  the 
priest;  and  the  most  rediculous,  if  we  conceive  their  masses 
(which  were  often  directed  to  be  said  to  the  end  of  time)  and 
picture  to  ourselves  the  devout  of  a thousand  years  ago  shoving 
and  elbowing  out,  by  the  multiplicity  of  their  donations  of  this 
sort,  all  posterity,  and  leaving  scarcely  a bead  to  be  told  to  the 
memor}'  of  the  man  who  yesterday  expired.  But,  if  we  put 
these  and  other  obvious  abuses  out  of  our  minds,  w'e  shall 
probably  confess  that  it  is  difficult  to  think  of  an  institution 
more  consonant  to  the  genuine  sentiments  of  human  nature, 
than  that  of  masses  for  the  dead.  When  I have  lost  a dear 
friend  and  beloved  a.ssociate,  my  friend  is  not  dead  to  me. 
"idle  course  of  nature  may  be  abrupt,  but  true  affection  admits 
of  no  sudden  breaks.  I still  see  my  friend  ; 1 still  talk  to  him. 
I consult  him  in  every  arduous  question  ; I study  in  every 
difficult  proceeding  to  mould  my  conduct  to  his  inclination  and 
pleasure.  Whatever  assists  this  beautiful  propensity  of  the 
mind,  will  be  dear  to  every  feeling  heart.  In  «aj’ing  masses 
for  the  dead,  I sympathise  with  my  friend.  I believe  that  he 
is  anxious  for  his  salvation  ; I utter  the  language  of  my  anxiety. 

I believe  that  he  is  passing  through  a period  of  trial  and  puri- 
fication ; I also  am  sad.  it  appears  as  i-  ;ie  were  placed  be- 
yond the  reach  of  my  kind  offices  ; this  sciemnity  once  again 
re.'tores  to  me  the  opportunity  of  aiding  him.  The  woild  is 
busy  and  elaborate  to  tear  him  from  my  recollection  ; the  hour 
of  this  mass  revives  the  thought  of  him  in  its  tenderest  and 
HH'St  awful  form.  My  senses  are  mortified  that  they  can  no 
Icng('r  behold  tiie  object  of  their  cherished  gratification  ; but 
this  disadvaiitr.ge  is  mibgated,  by  a scene,  of  which  my  friend 
is  the  principle  .•n  1 e.-seuce,  presented  to  my  senses. 

The  practice  of  auricular  confession  is  exposed  to  some  of 
the  same  objections  as  masses  for  the  dead,  and  is  comiecfed 
with  many  not  less  conspicuous  advantages.  There  is  no  more 
restless  am!  unappeasable  propensity  of  the  nded  than  the  love 
of  cotnumnic  dion.  'I'he  desire  to  pour  out  our  >oul  in  the  ear 
of  a confident  and  a friend.  There  is  no  more  laudabte  check 


64 


HISTORY,  &c. 


upon  the  moral  errors  and  deviations  of  our  nature,  than  the 
persuasion  tiiat  what  we  perpetrate  of  base,  sinister,  and  dis- 
graceful, we  sliall  not  be  allowed  to  conceal.  Moralists  have 
recommended  to  us  that,  in  cases  of  trial  and  temptation,  we 
should  imagine  Cato,  or  some  awful  and  upright  judge  of  virtue, 
the  witness  of  our  actions  ; and  that  we  should  not  dare  to  do 
what  he  would  disapprove.  Devout  men  have  pressed  the  con- 
tinued recollection  of  the  oninit>resence  of  an  all-perfect  Being. 
The  Roman  religion,  in  the  article  here  mentioned,  directs  us 
to  some  man,  venerable  by  character,  and  by  pntfession  devot- 
ed to  the  cure  and  relief  of  human  Iraillies.  I’o  do  justice  to 
the  original  and  pure  notion  of  the  benelits  of  auricular  confes- 
sion, we  must  suppose  the  spiritual  father  really  to  be  all  that 
the  office  he  undertakes  requires  him  to  be.  He  should  have 
with  his  penitent  no  rival  passions  nor  contending  interests. 
He  is  a being  of  a different  sphere,  and  his  thoughts  emplo^'ed 
about  widely  different  placets,  liy  should  have  with  the  per- 
son he  hears,  so  much  of  a common  nature,  and  no  more,  as 
should  lead  him  to  sympathise  with  his  pains,  and  compassion- 
ate his  misfortunes.  In  this  case  we  have  many  of  the  advan- 
tages of  having  a living  man  before  us  to  fix  our  attention  and 
satisfy  our  communicalive  spirit,  combined  with  those  of  a 
superior  nature  which  appears  to  us  inaccessible  to  weakness 
and  folly,  ^^'e  gain  a friend  to  whom  we  are  sacredly  bound 
to  tell  the  little  story  of  our  doubts  and  anxieties,  who  hears  us 
with  interest  and.  fatheily  affection,  who  judges  us  uprightly, 
who  advises  us  with  an  enlightened  and  elevated  mind,  who 
frees  us  from  the  load  of  undivulged  sin,  and  enables  us  to  go 
forward  with  a chaste  heart  and  purified  conscience.  There  is 
nothing  more  allied  to  the  barbaious  and  savage  character  than 
sullenness,  concealment,  and  reserve.  There  is  nothing  which 
operates  more  powerfully  to  mollify  and  humanise  the  heart 
than  the  habit  of  confessing  all  our  actions,  and  concealing  none 
of  our  weaknesses  and  absurdities. 

SeveraPother  circumstances  in  the  Roman  Catholic, religion, 
ns  it  was  practised  in  the  fourteenth  century,  co-operated  with 
those  which  have  just  been  mentioned,  to  give  it  a powerful 
ascendancy  over  the  mind,  and  to  turn  upon  it  a continual  re- 
collection. One  .of  these  is  to  Be  found  in  the  fast.s  and  absti- 
nences of  the  church.  These  i^'ere  no  doubt  so  mitigated  as 
«carcely  to  endanger  any  alarming  consequences  to  the  life  or 
lieahli  of  the  true  believer.  But  th«'  at  Ic.ast  interfered,  in 
some  cases,  to  regulate  the  diet,  and  in  others  to  delay  the 
liours  of  customary  refection.  .One  hundred  and  twenty-six 
days  may  easily  be  reckoned  up  in  the  calendar,  which  were 
modified  by  directions  of  this  sort.  Thus  religion,  in  its  most 
palpable  form,  vvas  continually  protruded  to  the  view,  and  gain- 
ed entrance  into  every  family  and  house. 

The  preparation  for  death  is  one  of  its  foremost  injunctions. 
The  Host,  that  is,  the  true  and  very  body  of  Ids  Redeemer,  is 
conducted  in  state  to  the  dying  man’s  house,  conveyed  to  his 


Auricular  Confession  of  the  Catholics.  p.  63. 


OF  THE  ROMAN  CATHOLICS. 


6a 


chamber,  and  placed  upon  bis  parched  and  fevered  tongue  ; he 
is  anointed  witli  holy  oil  ; and,  after  a tliousand  awful  ceremo- 
nies, dismissed  upon  his  dark  and  mysterious  voyage.  Every 
thing  is  sedulously  employed  to  demonstrate  that  he  is  a naked 
and  wretched  creature,  about  to  stand  before  the  tribunal  of  an 
austere  and  rigorous  judge  ; and  that  his  blameless  lite,  his  un- 
daunted integrity,  his  proud  honour,  and  his  generous  exertions 
for  the  welfare  of  others,  will  all  of  them  little  avail  him  on  this 
tremendous  and  heart-appalling  occasion. 

The  foregoing  account  of  the  Catholic  Church  is  principally, 
from  a respectable  English  author,  who  writes  >vith  a good  deal 
of  feeling,  and  discovers,  in  some  parts  of  his  account,  a par- 
tiality in  favour  of  the  Catholics,  and,  in  others  an  unnecessary 
severity.  The  Catholics  are  to  be  considered  a large  part,  and 
at  the  present  day,  a very  interesting  part,  of  the  visible 
Church  of  Christ.  They  have  their  errors,  great  errors,  but 
they  have  always  held  the  Scriptures  to  possess  the  highest  au- 
thority, and  their  Creeds,  in  highest  repute,  are  scriptural  and 
evangelical.  The  exertions  of  the  present  day  to  disseminate 
the  scriptures  among  the  Catholics,  have  been  eminently  success- 
ful. Much  less  opposition  to  this  work  is  experienced  than  was 
generally  expected.  And,  so  far  as  opportunity  has  been  af- 
iorded,  catholics  discover  an  unexpected  solicitude  to  procure 
and  read  the  sacred  Volume.  There  is  no  more  devoted  or 
.successful  labourer  in  the  Bible  cause,  at  the  present  time,  than 
the  eminent  Professor  Van  Ess,  a catholic  clei^yman  at  Mar- 
bura:  in  German}'. 

The  state  of  the  catholic  church  has  greatly  meliorated  since 
the  Reformation,  and  their  progress  in  improvement  was  never 
more  rapid  than  at  the  present  time.  The  number  of  persons 
devoted  to  the  ascetic  life,  withdrawn  from  society  and  from 
usefulness,  confined  to  the  idleness  of  the  convent,  is  daily  di- 
minishing, The  odious  tribunal  of  the  Inquisition,  if  it  be  not 
already,  finally  abolished,  surely  must  be  soon.  The  increase 
of  education  and  the  establishment  of  common  schools,  in  all 
catholic  countries,  a distinguishing  characteristic  of  the  present 
times,  will  gradually  destroy  many  of  the  offensive  features  of 
their  religious  system.  The  intercourse  between  Cutholics  and 
Protestants  is  constantly  increasing,  and  this  will  lead  good  men 
to  see  their  own  deficiencies,  as  well  as  the  excellencies  of  their 
Christian  brethren.  A .system  of  religion  that  is  stable,  main- 
taining the  primary  principles  of  the  gospel  of  Christ,  not  to  be 
withdrawn  from  its  own  steadfastness,  is  always  more  safe,  and  a 
greater  security  to  the  cause  of  righteousness  than  one  that  is 
carried  about  with  every  wind  of  doctrine. 

No  civil  government  was  ever  more  attentive  to  passing 
events,  and  to  the  general  state  of  mankind,  than  the  court  of 
Rome.  The  events  of  the  present  age  have  given  an  impulse 
to  the  moral  world  which  is  irresistible.  The  religion  and  gov- 
ernment of  nations  must  and  will  be  adapted  to  the  state  of  the 
times.  Individual  opinion  must  be  respected,  and  the  minds  of 


6G 


RELIGION  AND  CEREMONIES 


men  must  be  convinced  of  the  truths  they  are  called  to  believe, 
and  of  the  reasonableness  of  the  duties  they  are  required  to 
practise.  W hile  the  Lord  Jesus  sends  his  gospel  to  nations  that 
hitherto  have  known  him  not,  he  sheds  increasing  light  upon 
those  countries  in  which  his  truth  has  been  long  obscured  by  the 
darknessof  error.  We  trust  the  day  of  the  peace  of  the  Church  is 
approaching,  when  God  will  give  to  his  Son  all  parts  of  the  earth 
for  his  possession.  It  is  not  to  be  expected  that  the  Catholic 
Church  will  be  lost,  in  the  changes  which  will  take  place  at  the 
approach  of  that  day  : but,  like  every  portion  ol  the  Visible 
church,  will  be  purified  of  its  errors  and  corruptions,  and  be 
made  meet  for  the  approbation  of  its  Saviour.  It  has  a little 
strength,  and  in  an  important  sense,  has  not  denied  the  name  of 
the  I.ord  Jesus. 


CHAPTER  II. 

THE  GREEK  CHURCH. 

The  greatest  division  of  the  Christian  Church  that  has  yet 
taken  place,  and  one  more  ancient  than  any  other  that  has  be- 
come permanent,  is  into  the  Eastern  and  Western  Churches. 
The  respective  limits  of  the  two  departments  have  had  fre- 
quent variations,  but,  generally,  the  Eastern  Church  has  in- 
cluded all  who  acknowledge  the  religion  of  Christianity  in 
Ashi,  .Africa,  and  the  eastern  parts  of  Europe.  The  Western 
Church  includes  the  central  and  w'estern  countries  of  Europe, 
from  which  have  sprung  all  the  churches  on  the  continent  of 
America. 

These  two  portions  of  Christendom  have  been  commonly  de- 
nominated in  modern  times,  the  Greek  and  Latin  Churches. 
The  eastern  was  called  the  Greek  Church  because  it  included 
ancient  Greece  ; its  principal  centre  was  at  Constantinople, 
and  the  public  proceedings  of  the  Church,  together  with  their 
forms  of  vvorship,  have  been,  generally,  in  the  Greek  language. 
The  Western  has  been  denominated  the  Latin  Church,  as  its 
principal  seat  was  at  Rome,  and  the  Latin  language  has  been 
generally  used  in  the  liturgies  and  public  transactions  of  the 
Church. 

The  primaiy  cause  of  this  ancient  division,  which  became 
the  source  of  great  calamities  to  the  Christian  world,  was  the 
removal  of  the  seat  of  empire  from  Rome  to  Constantinople. 
This  event  took  place  in  the  year  330,  a few  years  after  the 
Emperor  Constantine  had  embraced  the  Christian  faith,  and 
the  pagan  persecution  ceased.  The  church,  now  released 
from  the  oppressions  which  had  been  endured  ever  since  the 
ascension  of  Christ,  in  the  enjoyment  of  external  prosperity, 
decorated  with  the  splendours  of  wealth  and  power,  became 


OF  THE  GREEK  CHURCH. 


67 


the  object  of  attention  to  worldly  minds,  and  declined  from 
that  purity  and  internal  peace  which  had  been,  hitherto,  its 
greatest  ornament  and  strength.  'I'be  jealousies,  which  natur- 
ally arose  between  the  modern  and  ancient  capital,  became,  in 
tbeir  progress,  as  injurious  to  the  peace  ot  the  church,  as  they 
were  fatal  to  the  perpetuity  of  the  empire. 

In  the  first  ages  of  Christianity  all  of  its  ministers  possessed 
an  equality  of  office.  The  terms.  Bishop,  Elder,  Mitiister,  are 
used  in  the  New  'I'estament,  interchangeably,  relerring  to  the 
same  office,  rvith  the  same  rights  and  duties  in  the  church.  A 
number  of  cbmehes,  within  certain  convenient  limits,  usually 
united  together,  tor  their  mutual  benefit,  for  additional  strength, 
and  for  the  proper  mainli  r.ai  i e ( f gospei  order,  which  W(;uld 
naturally  beconte  an  estaOlished  ecclesiastical  body.  For  the 
sake  ol'  convenience  and  due  order  of  proceeding,  the  pastor 
of  the  church  in  the  pr  iicijial  town  gradually  became  the 
standing  moderator  and  piesiding  officer  of  the  body.  IJy  de- 
grees this  distinction  was  claiiiied  as  a matter  ot  right,  and, 
with  moie  or  less  reluctance,  was  acceded  to  by  the  other  pas- 
tors and  churches.  This  led  to  t'le  establishment  of  bishops 
as  a superior  order  of  clergj  i.i  the  Christian  chuich. 

Upon  the  same  principle  that  the  clergy  ot  the  provincial 
towns  acquired  a superiority  o\  er  their  brethien  in  the  vicinity, 
the  bishops  of  the  great  cities  claimed  a precedence  above  all 
others  of  the  episcopal  order.  This  led  to  a distinct  denomina- 
tion in  the  cleiical  office,  and  introduced  the  titles  of  metropli- 
tan  bishops  and  archbishops.  An  additional  authority  and  su- 
premacy were  given  by  the  Christian  emperors  to  the  bishops 
of  Home,  Constantinople,  Antioch,  and  Alexandria,  w ho  exer- 
cised a certain  comroul  over  all  other  bishops  and  churches,  and 
wore  dignified  by  the  title  of  P'driarchs.  As  the  declining  purity 
and  increasing  opulence  of  the;  church  afforded  additional  mo- 
tives to  aspiring  ambition,  the  patriarch  of  Constantinople,  with 
the  countenance  of  the  imperial  city,  gradually  acquired  a 
superiority  over  those  of  Antioch  and  Alexandria,  -while  the 
I patriarch  of  Rome,  through  a variety  of  concurring  causes,  was 
rapidly  increasing  his  dominion  over  all  the  churches  of  fhe 

■ est.  These  two  ambitious  prelates  had  been  too  successful 
i in  their  progress  to  wealth  and  power  to  endure  w ith  jratience 

the  sight  of  a rival.  One  presiding  in  the  metropolis,  and  the 
' other  in  the  most  august  city  of  the  empire,  each  claimed  the 
I supremacy,  and,  in  vindication  of  their  claims,  involved  the 
: respective  portions  of  the  church  in  perpetual  contentions. 

I While  good  men  exceedingly  regretted  these  events,  which 
! brought  so  great  a reproach  upon  the  Christian  c'use,  all 
attempts  to  reconcile  the  contending  parties  seemed  intfec- 

■ tual.  .'\l  times  the  contest  would  abate  for  a season,  but  various 
causes  were  constantly  increasing  the  alienation. 

In  the  beginning  of  the  seventh  century,  one  of  the  gloomiest 
1 periods  of  the  church,  about  the  time  of  the  rise  of  Maliomet- 
I tanism,  Fliocas,  an  inhuman  tyrant,  who  had  obtained  the  impe- 


68 


RELIGION  AND  CEREMONIES 


rial  crown  at  Constantinople  by  the  murder  of  the  reigning; 
emperor,  knowing  in  what  a light  his  character  must  he  viewed 
in  that  city,  and  desirious  to  obtain  support  in  tlie  distant  pro- 
vinces, proclaimed  Boniface,  the  patriarch  of  Rome,  universal 
bishop  of  the  Christian  church.  All  others  were  directed  to 
acknowledge  his  supremacy.  -As  a violent  death  soon  depriv- 
ed the  tyrant  of  power  to  enforce  his  command,  and  as  his  reign 
was  considered  a usurpation,  the  edict  of  Phocas  was  generally 
treated  with  contempt.  The  Roman  pontilf,  however,  has 
never  ceased  to  assert  his  supremacy,  from  that  time,  and  has 
condemned  as  schismatics  all  Christians  who  do  not  acquiesce 
in  his  arrogant  pretensions. 

In  the  next  age  the  breach  between  the  Easteni  and  the  West- 
ern churches  was  widened  by  violent  contentions  respecting  the 
worship  of  images.  This  practice  was  advocated  by  the 
Latins,  and  violently  opposed  by  the  Greeks.  The  latter,  how- 
ever, after  the  long  controversy  had  subsided,  gradually  fell 
into  the  practice,  and  adopted  the  error  of  the  churches  of  the 
West.  But  “ the  great  schism,”  as  it  has  generally  been  call- 
ed by  ecclesiastical  writers,  may  be  considered  as  established, 
from  the  time  of  the  claim  of  the  title  of  Universal  Bishop  by 
the  Roman  Pontiff.  And,  from  that  time  to  the  present,  there 
has  been  an  alienation  between  the  Greek  and  Latin  Churches 
which  no  efforts  have  been  able  to  reconcile.  The  separation, 
however,  was  not  considered  as  confirmed,  till  about  the  middle 
of  the  ninth  centuiy. 

The  Eastern,  or  Greek  Church,  may  be  considered  as  divid- 
ed into  too  distinct  communities.  The  first,  that  of  the  Greek 
Christians,  properly  so  called,  who  agree  in  all  points  of  doc- 
trine and  worship  with  the  Patriarch  residing  at  Constantinople, 
and  are  subject  to  his  jurisdiction. 

The  second  comprehends  those  Christians  who  are  not  sub- 
ject to  the  Patriarch  of  Constantinople,  and  who  differ  in  some 
respects,  from  him  in  doctrine  and  forms  of  worship. 

SECTION  I. 

Of  the  Greek  Oiurch  subject  to  the  Patriarch  of  Constantinople. 

The  Oriental  or  Greek  church  is  the  most  ancient  of  all  Chris- 
tian churches  ; for,  though  it  may  he  granted  that  the  Roman 
pontiff  had  acquired  a spiritual,  or  rather  a temporal  jurisdic- 
tion, before  the  patriarch  of  Constantinople,  and  perhaps  be- 
fore any  other  Oriental  patriarch,  yet  it  cannot  be  doubted  that 
the  first  Christian  church  or  society  was  established  at  Jerusa- 
lem. 

The  next  churches  were,  doubtless,  those  of  S3’ria  and 
Greece  ; and  if  ever  St.  Peter  was  at  Rome,  which  has  not  yet 
been  fully  ascertained,  it  was  not  till  after  he  had  been  bishop 
of  Antioch  ; so  that  the  Latin  church  is  unquestionably  the 
daughter  of  the  Greek,  and  is  indebted  to  her  for  all  the  bles- 


Worship  in  the  Armenian  Greek  Church,  p.  102. 


69 


OF  THE  GREEK  CHURCH. 

Slugs  of  the  gospel  : a truth  which  one  of  our  own  bishops 
acknowledgeil  in  the  Council  of  Trent. 

“ The  law  went  out  of  Zion,  and  the  word  of  the  Lord  from 
Jerusalem.”  This  city  was  the  mother  of  all  churches  the 
original  emporium  of  the  Christian  faith  ; the  centre  from  which 
the  healing  rays  of  Christianity  diverged  and  spread  over  the 
world. 

In  the  history  of  theGreei  Church  Jrom  the  fatal  separation  in 
the  ninth  ccntuiy,  little  occurs,  that  is  interesting,  excepting  the 
(Jrwtades,  or  holy  wars,  and  the  vast  accession  that  was  made  to  it 
by  the  conversion  of  the  Russian  dominions,  in  the  10th  century, 
till  about  the  middle  of  the  fifteenth  ( 1453,)_w  hen  Mahomet  the 
II.  took  Constantinople,  and  overthrew  the  Grecian  Empire, 
under  Constantine  Palceologus,  the  last  of  the  Byzantine  Caesars. 
With  the  empire  of  the  Greeks,  their  religious  establishment 
was  overthrown  ; and  though  a partial  toleration  was  at  first 
permitted,  the  religious  despotism  of  their  conquerors  soon  con- 
tracted it  within  more  confined  limits,  and  reduced  the  Chris- 
tian religion  and  its  professors  to  the  miserable  state  in  which 
they  now  exist  under  the  j'oke  of  the  Ottomans.  The  Greek 
church  still  subsists  under  the  sceptre  of  Mahomet.  But  how 
does  it  subsist  ? Like  the  tree  (says  the  venerable  Bishop 
Horne)  that  had  suffered  excision,  in  the  dream  of  the  Chaldean 
monarch  ; its  root  indeed  remains  in  the  earth,  w'ith  a band  of 
iron  and  brass,  and  it  is  wet  with  the  dew  of  heaven,  until  seven 
times  shall  have  passed  over  it ; at  the  expiration  of  which, 
it  may  come  into  remembrance  before  God,  and  again  bud,  and 
put  forth  its  branches,  and  bear  fruit,  for  the  shadow  and  sup- 
port of  nations  y et  unknown.  But  at  present  its  condition  Ls 
not  to  he  envied  or  coveted.  The  Mahometan  power  has  been 
raised  up  to  he  the  Pharaoh,  the  Mebuchadnezzar,  and  the  An- 
tiochus  Epiphanes  of  these  last  days,  to  the  Eastern  churches. 
Let  those  therefore  th^t  now  stand,  “ be  watchful,  and  strength- 
en the  things  t-iat  rem  lin^  that  are  ready  to  die,”  lest  they  also 
fall.  The  promise  of  div’ine  protection,  and  indefectible  sub- 
sistence is  not  made  to  any  particular  church  or  churches,  but 
to  the  church  of  Christ  in  general  ; and  as  the  Seven  Churches 
of  Asia  have,  of  a long  time,  almost  wholly  disappeared,  and 
the  glory  of  the  Greek  Church  has  for  ages  been  wretchedly 
obscured,  so  may  any  .cburch  or  churches,  however  flourishing 
I now,  be  one  day  equally  obscured  : and,  sooner  or  later,  even 
1 wholly  extinguished  and  forgotten. 

DI^TI^'GUlSHI^-p  Doctrinks. — The  Greek  church  agrees  in 
most  things  with  eitlier  the  church  of  Rome,  ©r  the  Reform- 
ed church  ; wherein  it  differs  from  the  one,  it  for  the  most 
part,  agrees  with  ‘the  other.  Many  of  the  corruptions  of 
the  church  of  Rome  arose  before  the  final  separation  took 
place  between  it  and  the  Greek  cburch  ; and,  as  many  of 
these  had  their  origin  in  the  East,  they  continued  in  both 
churches  after  the  division,  so  that,  in  the  Greek  church,  may 
be  found  many  of  what  we  consider  as  enors  in  the  Latin 


70 


KELIGION  AND  CEREMONIES 


church  : but,  (liouch  tlic  former  lias  departed  \ridely  from  the 
faith  which  it  once  jirofcssed,  and  is  now  sunk  into  deplorable 
ignorance  and  superstition,  it  caji  scarcely  be  admitted  that  it 
is  so  corrupt  as  the  latter. 

It  agrees  with  the  reformed  church,  in  disowning  the  pre- 
tended supremacy  and  infallibility  of  the  Pope,  and  the  church 
of  Rome  as  the  tine  Catholic  church  ; and  in  rejecting  purga- 
tory b)’  fire, — graven  images, — the  celibacy  of  the  secular 
clerg)’, — and  in  administering  the  sacrament  in  both  kinds  : — but 
it  differs  from  it  in  the  number  of  sacraments, — in  using /n'etwres, 
— in  admitting  the  invocation  of  sainsts, — in  transubstantiation, 
and,  of  course,  the  adoration  of  the  host ; and,  though  it  rejects 
purgatory,  it  has  something  that  may  be  said  to  resemble  it ; 
and  it  admits  masses  and  services  for  the  dead. 

But  as  this  church  has  no  public  or  established  articles  of 
faith,  like  those  of  the  United  church  of  England  and  Ireland, 
.tc.  we  can  oni}’^  collect  what  are  its  doctrines,  from  the  coun- 
cils whose  decrees  it  receives. — from  the  different  offices  in  its 
liturgies, — and  from  the  catechisms  which  it  authorizes  to  be 
taught. 

The  Holy  Scriptures,  and  the  decrees  of  the  first  seven  gen- 
' ral  councils,  arc  acknowledged  by  the  Greeks  as  the  rule  of 
their  faith  ; and  the  doctrine  of  the  Trinity,  together  with  the 
articles  of  the  Nicene  and  Athanasian  creeds,  are  received  by 
them,  in  common  with  most  other  Christians.  In  one  particular 
indeed,  they  differ  from  the  other  churches  of  Europe,  whether 
Romish  or  reformed,  viz.  in  believing  that  the  Holy  Spirit  pro- 
ceeds from  the  Father  only,  and  not  from  the  Father  and  the 
Son  : and,  in  defence  of  this  opinion,  the}’  appeal  to  the  Holy 
.Scriptures,* — ecclesiastical  history, — the  acts  of  councils, — the 
v.ritings  of  the  Fathers, — ancient  manuscripts,  and  especially  to 

co])y  of  the  .'Viccne  or  Constantinopolitan  creed,  engraven  on 
two  tables  of  silver,  and  hung  up  in  the  church  of  St.  Peter,  at 
Home,  by  order  of  Leo  III.,  in  the  beginning  of  the  9tli  centuiy, 
where,  we  are  told,  it  still  appears  without  the  interpolation  in 
dispute.  They  assert,  that  the  bishops  of  the  church  of  Rome, 
without  consulting  those  of  the  Eastern  churches,  and  without 
any  regard  to  the  anathema  of  the  council  of  Ephesus,  have  ad- 
de'd'the  word  Filioque  (and  the  Son)  in  the  Nicene  creed  : Yet, 
to  remove  all  suspicion  of  their  entertaining  any  heterodox 
opinion  in  regard  to  the  third  person  of  the  ever  blessed  'J'rin- 
ity,  they  declare,  that  “ they  acknowledge  the  Holy  Spirit  to 
be  of  the  same  substance  with  the  Father  and  the  Son  ; — to  be 
tjod  from  eternity,  proceeding  from  the  essence  and  nature  of 
the  Father,  and  to  be  equally  adored.” 

They  have  seven  sacraments,  or,  as  they  term  them,  mysie- 
rics  ; which  are  defined  to  be,  “ ceremonies  or  acts  appointed 
by  God,  in  which  God  giveth,  or  signifieth,  to  us  his  grace.” 
'ili'ls  n'Tmber  tliey  have  probably  received  from  the  Lati»>. 


Ppp  St.  Jotin  XV. 


OF  TME  GREEK  CHURCH. 


71 


church,  several  of  them  having  no  foundation  in  scripture  or  an- 
tiquity as  sacraments.  They  are,  1.  Baptism ; 2.  The  Chrism, 
or  baptismal  unction  ; 3.  The  Eucharist,  or  sacrament  of  the 
Lord’s  Supper  ; 4.  Confession  ; 5.  Ordination;  6.  Marriage  ; 
and,  7.  The  Euchelaion,  or  Mystery  of  the  Holy  Oil,  with 
pr^er. 

Of  these,  Baptism  and  the  Eucharist  are  deemed  the  chief ; 
both  which,  together  with  the  Baptismal  Unction  and  Confes- 
sion, are  to  be  received  by  all  Christians  ; but  ot  the  other  three, 
none,  not  even  the  Euchelaion,  is  considered  as  obligatory  upon 
all. 

With  respect  to  baptism,  I am  not  aware  that  they  hold  any 
peculiar  opinions  as  to  its  nature ; but  they  lay  so  great  stress 
on  its  necessity  to  salvation,  that,  with  the  church  of  Rome,  they 
admit  of  lay  baptism  when  a priest  or  deacon  cannot  be  had  to 
administer  it  ; and  they  never  repeat  it  on  any  occasion  what- 
ever. They  baptise  by  immersion,  and  they  use  the  trine  im- 
mersion, or  form  of  dipping  the  child  thrice  in  water  ; but,  pre- 
vious to  baptism,  the  child,  though  not  two  months  old,  must  be 
solemnly  initiated  into  the  church,  as  a catechumen,  through  the 
medium  of  its  sponsors,  when  exorcism  is  used  ; and  the  other 
rites  and  ceremonies  connected  rvith  the  administration  of  this 
sacrament  are  equally  singular.  Formerly  only  one  sponsor 
was  required,  and  there  have  been  regulations  to  prevent  more  ; 
but  they  are  not  now  observed  ; nor  is  the  number  limited  in 
the  Greek  church.  It  is  however  not  unworthy  of  notice,  that 
a godfather  is  not  permitted  to  marry  his  goddaughter. 

When  the  child  is  baptised,  the  priest  proceeds  immediately 
to  anoint  it  witli  the  holy  chrism ; for  this,  though  reckoned  a 
distinct  mystery,  is  inseparable  from  baptism.  Previous  to 
baptism,  the  child  was  anointed  with  oil,  w'hich  was  likewise 
used  in  the  consecration  of  the  baptismal  water ; but  this 
chrism  is  a very  different  thing  from  it,*  and  consists  of  various 
oils,  and  other  precious  ingredients,  which,  in  different  propor- 
tion, are  all  boiled  together,  and  afterwards  solemnly  consecra- 
ted by  a bishop.  It  can  be  prepared  only  by  a bishop,  and  only 
on  Maunday  Thursday,  i.  e.  Thursday  in  Passsion  Week  ; and, 
as  the  anointing  with  it  is  substituted  in  place  of  the  apostolical 
rite  of  laying  on  of  bands,  called  confirmation  in  the  churches 
of  Rome  and  England,  and  is  occasionally  used  for  some  other 
purposes,  great  quantities  of  it  are  of  course  prepared  at  once, 
and  distributed!  among  the  different  churches  of  each  diocese. 
This  anointing  the  Greeks  call  “the  seal  of  the  gift  of  the 
Holy  Ghost  which  w’ords  the  priest  repeats  while  he  applies 

♦It  likewise  differs  from,  and  is  much  more  costly  than,  the  chrism 
or  ointment,  which  was  used  lor  confirmation  in  the  ancient  church,  and 
which  was  made  simply  of  oil  olive,  and  the  balm  of  Gilead. 

t In  round  vials,  or  alabaster  boxes,  in  allusion  to  that  which  MarU 
•hlagdalm  broke  and  poured  on  mjr  Saviour's  head. — Thompson's 
Travels,  voj.  i.  p.  S9-fc 


72 


RELIGION  AND  CEREMONIES 


the  chrism,  or  holy  oil,  to  the  forehead,  eyes,  nostrils,  mouth, 
ears,  breast,  hands,  and  feet,  of  the  child. 

Immediately  after,  or  some  days  after,  as  ordered,  the  child 
is  again  brought  to  the  church  ; when  the  priest,  after  praying 
for  it.  unties  its  girdle,  and  linen  clothes  ; and  then  taking  a 
new  sponge,  moistened  with  clean  water,  he  washes  its  face, 
breast,  &c.  saying,  ‘‘  Thou  hast  been  baptised,  enlightened, 
anointed,  sanctified,  and  washed,  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost,  now,  and  for  ever,  even 
unto  ages  of  ages.  Amen.  Archbishop  Platon  observes  that 
Ihe  invisible  effects  of  Baptism  are  only  obtained  by  faith-, 
and  adds,  “ for  tlie  words  of  the  gospel  remain  unalterable, 
£rc€pt  a man  be  born  of  water,  and  of  the  spirit,  he  cannot  en- 
ter into  the  kingdom  cf  God.  In  the  baptism  of  infants,  in  place  j 
of  their  own  faith,  that  of  tlreir  parents  and  sureties  serves,  and  j 
is  sufficient.” 

'J'he  last  ceremony  appended  to  baptism,  is  that  of  the 
tonsure,  or  cutting  the  hair  of  the  child’s  head  in  the  form  of 
tlie  cross  ; when  the  priest  offers  up  for  it  several  prayers,  all 
alluding  to  the  rite  to  be  perfonned  ; and  then  cuts  its  hair 
crosswise,  saying,  “ N.  the  servant  of  God,  is  shorn,  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  tlie  Holy  Ghost,” 
he.  as  above. 

For  the  celebration  of  the  Lord’s  Supper,  the  Greeks  have 
three  liturgies  that  are  occasionally  used,  viz.  that  of  St. 
Chrysostom,  which  is  in  ordinary  daily  use  ; that  of  St.  Basil, 
used  upon  all  the  Sundays  of  the  great  fast,  or  lent,  except  ; 
Palm  Sunday  ; upon  Holy  Thursday  and  Saturday,  or  Easter 
Eve  ; upon  the  vigils  of  Christmas  and  the  Epiphany  ; and 
upon  St.  Basil’s  day  : — and  that  of  the  Pre-sanctified,  which  is 
used  on  all  the  week  days  during  the  great  fast,  except  Satur- 
days, Sundays  and  the  Lady  Day.  The  liturgies  of  St.  Chry- 
sostom and  St.  Basil  are  supposed  to  have  been  considerably 
corrupted,  particularly  the  former;  in  their  present  state  there  i 
is  no  essential  difference  between  them  ; and  the  office  of  the 
Pre-sanctified  is  merely  a form  of  dispensing  the  communion 
with  elements  which  had  been  consecrated  on  the  preceding 
Sunday,  whence  it  has  its  name. 

In  the  offertory  there  is  a strange  ceremony,  called  “ the  slay- 
isig  of  tlie  Holy  Lamb  ;”  which  may  be  seen  in  Dr.  King’s  • 
Rites  and  Ceremonies  of  the  Greek  Church  in  Russia,  p.  137, 

&c. 

The  Greek  church,  strictly  so  called  and  considered  by 
itself,  had  no  notion  of  the  Romish  scholastic  doctrine  of  tran- 
substantiation.  That  monstrous  tenet,  as  it  has  no  true  found- 
ation in  Scripture,  so  was  it  utterly  unknown  to  the  primitive  ; 
church.  I 

Thi.s,  among  other  arguments,  has  been  evinced  from  the^  | 

frame  of  the  ancient  liturgies  ; in  which,  after  those  words  ot  I 

our  Lord,  This  is  rny  body,— This  is  my  blood,  whereby,  as  the  >1 
church  of  Rome  maintains,  the  substance  of  the  bread  and  wipe  i 


OF  TliF 


IS  changed  into  the  substance  of  his  body  and  blood,— there  b 
an  express  and  most  solemn  invocation  ; praying  God  the 
Father  to  send  down  his  Holy  Spirit  to  sanctify  the  elements, 
and  make  them  the  body  and  blood  of  Christ,  for  pardon,  grace, 
and  salvation,  to  those  who  should  duly  receive  them.  Wliicli 
prayer  is  quite  incompatible  with  the  belief  of  transubstantia- 
tion,  but  quite  consentaneous  to  the  doctrine  of  our  Saviour — 
“ It  is  the  Spirit  that  quickeneth  : the  flesh  profiteth  nothing  ; 
the  words  that  1 speak  unto  you  are  spirit  and  are  life.”*  Now, 
the  Greek  Church  at  the  present  day  uses  this  invocation,  and, 
in  opposition  to  the  Roman,  lays  the  great  stress  of  the  conse- 
cration upon  it.  Whence  it  may  be  as  clearly  argued,  that  the 
Greek  church,  according  to  the  voice  of  its  liturgies,  even  as 
published  by  Goar  in  his  Euchologion,  owns  not  transubstantia- 
tion,  as  defined  by  the  Romanists.  It  is,  however,  a humiliat 
ing  consideration,  that  the  Greeks,  in  their  low  depression, 
scarcely  understood  their  own  offices,  and  used  many  ternw 
without  any  precise  meaning.  And  therefore,  when  the  Latin.* 
gained  influence  over  them,  they  found  them  fit  scholars  foj 
their  own  school  ; and  by  every  undue  means,  but  very  capti 
vating  to  poverty,  tutored  many  of  them  into  their  own  opin 
ions;  thus  gaining  suffrages  to  make  it  be  believed,  that  theii 
opinion  had  been  all  along  that  ol  the  Gr^-ek  church  al.so.  But 
others,  and  among  them  the  famous  but  lamented  Patriarcl. 
Cyril  Lucary  have  borne  plain  testimony  against  them. 

It  is  true,  in  their  Orthodox  Confessioti  (so  called,)  Iransub 
stantiation,  in  the  Romish  sense,  is  roundly  asserted  ; but  this 
has  been  transfused  from  their  Latin  teache^,  whose  scholastic 
sophistry  the  modern  Greeks  were  not  able  fo  unriddle. 

In  this  church,  it  is  deemed  essential  to  the  validity  of  this 
holy  sacrament,  that  a little  warm  water  be  mixed  witii  the 
wine  ; that  the  napkin,  which  is  spread  over  the  holy  table,  and 
answers  to  the  corporale  ot  the  church  of  Rome,  be  consecrat(ki 
by  a bishop,  and  that  it  may  have  some  small  particles  of, the 
reliquesof  a martyr  mixed  in  the  web,  otherwi.se  the  euchafi.st 
cannot  be  administered.  It  may  also  be  observed,  that  leaven- 
ed bread  is  used  in  this  sacrament ; that  children  may  receive 
the  communion  immediately  after  baptism  ; that  the  clergy 
receive  the  elements  separately  ; and  that  the  lay  communf 
cants,  of  whatever  age,  receive  both  the  elements  together,  the 
bread  being  sopped  in  the  cup,  and  that  they  receive  them 
standing,  provided  their  age,  &c.  will  admit  of  that  posture. 

Previous  to  receiving  the  communion,  the  mystery  of  Coiifes 
sion  is  always  necessary  ; the  church,  indeed,  prescribes  it  t<’ 
all  her  members  four  times  a year,  and  it  is  so  often  performed 
in  monasteries,  and  much  oftener  by  those  who  have  made  grea^ 
advances  in  holiness  , but  the  laitv,  for  the  most  part,  confess 
only  once  in  the  year,  to  which,  in  Russia,  they  are  obliged  by 
the  laws  of  the  land  ; and  it  is  usual  to  do  it  in  the  great  fa,* 

• St.  John,  vi.  63, 

7* 


KliiLIUIUJN  AJN*U  UEKfc;iVlUiNiJ:.b 


/4 

before  Easter.  It  is  said  that  they  do  not  consider  confession 
as  a divine  precept,  but  allow  it  to  be  only  a positive  injunction 
ot  the  church  ; but  if  such  be  really  the  case,  it  does  not  readi- 
ly appear  how  it  agrees  with  the  definition  of  a sacrament. 
It  used,  however,  to  be  a much  more  rational  and  edilying 
service  here  than  in  the  church  of  Rome  ; for  the  ancient 
Greek  church,  as  Dr.  Covil  observes,  commanded  her  penitents 
to  confess  their  sins  in  secret  to  God  alone  ; and  bade  theiil 
consult  their  priest  or  pastor  in  what  was  then  needful  to  instruct 
them,  and  “ restore  them  in  the  spirit  of  meekness  so  that 
here  the  end  of  confession  was  the  amendment  of  the  pfnitent  ; 
whereas,  in  the  church  of  Rome,  it  serves  rather  to  magnify  the 
glory  of  the  priest. 

In  the  former  church,  the  confessors  pretended  only  to  abate 
or  rellht  the  penance,  declaring  the  pardon  to  come  from  God 
alone  ; in  the  latter,  they  take  upon  them  to  remit  or  forgive 
the  sin  itself.  But,  if  we  may  credit  a learned  and  judicious 
traveller  (Tournefort,)  the  practice  of  confession  is  now  much 
abused  among  the  Greeks.  And  another  learned  author  calls  it 
“ one  of  the  fundamental  pillars  of  the  Eastern  churches  ; the 
axis  upon  which  their  whole  ecclesiastical  polity  turns  ; and 
that,  without  which,  the  clergy  would  no  longer  have  any  au- 
thority or  influence  over  the  consciences  of  the  people,” 

The  next  in  order  of  their  mysteries,  or  sacraments,  is  ordi- 
nation, and  in  this  church  they  have  the  same  division  of  the 
clergy  into  regular  and  secular,  as  in  that  of  Rome  ; and  there 
•ire  five  orders  of  them  promoted  by  imposition  of  the  bishop’s 
hands,  with  praym',  viz.  Readers,\  Subdeacons,  Deacons,  Pres- 
byters and  Bishop. — The  forms  used  in  the  ordination  of  dea- 
cons, priests,  and  bishops,  are  serious  and  significant,  bearing 
iti  themselves  evident  mtrks  ot  great  antiquity  ; but  it  does 
not  appear  that  that  of  the  reader  or  subdeacon  is  considered 
oy  them  as  a sacrament,  or  that  ordination  in  general  was  so 
considered  in  the  primitive  church.  At  the  consecratioiv^pf  a 
bishop,  several  bishops  lay  on  their  hands,  together  with  the 
archbishop  ; but  it  does  not  appear  from  Dr.  King,  who  gives 
these  offices,  at  full  length,  that  in  this  church  the  attending 
uresbyters  lay  on  their  hands,  together  with  tlie  bishop,  at  the 
ordination  of  a presbyter,  as  is  the  practice  in  the  church  of 
England. 

Great  care  used  to  be  taken  that  the  candidate  for  holy 
«i»rders  have  no  lameness,  or  other  defect,  either  ot  body  or 
iimbs  ; but  the  ancient  discipline  of  the  Greek  church,  with 
-espect  to  ordination,  is  said  to  be  now  much  neglected  ; the 
canons  being  seldom  consulted  about  the  requisite  age  and 
•character  ot  the  candidate,  or  the  interval  that  should  take 
place  between  the  several  orders  ; so  that  it  trequently  hap- 
pens that  they  are  ail  conferred  in  the  space  of  three  or  four 

♦ Ricaut's  Prifare  In  the  State  of  the  Greek  Church,  p.  1.?. 

+ This  office  iacluiica  singers,  acoLtlijsts,  Sic. 


Ur  inn,  uitiuiiiv  uriuiiun. 


to 

days.  Yet,  in  those  who  are  candidates  for  the  Mitre,  celiba- 
cy, and  the  assumption  of  Monastic  habits,  are  still  indispensa- 
bly requisite  : and  hence,  few  or  no  bishops  are  elected  from 
among  the  secular  clergy,  but  almost  every  bishop  elect  is  an 
Jlrchimatulrite,  or  Hieromonachus,  i.  e.  an  abbot  or  chief  monk 
in  some  monastary. 

This  church,  as  well  as  that  of  Rome,  seems  to  admit  matri- 
mony into  the  number  of  sacraments,  on  the  ground  of  an  ex- 
pression of  St.  Paul  concerning  marriage,  where,  speaking  of 
the  union  of  husband  and  wife  as  being  a stronger  tie  than  that 
of  parents  and  children,  he  adds.  “ this  is  a great  mystery,  but  I 
speak  concerning  Christ  and  the  church.”*  But  surely  the 
apostle’s  language  would  have  been  different  and  more  explicit*^ 
had  he  meant  that  a Christian  sacrament  should  be  built  on  this 
text.  Besides,  the  term  mystery  is  of  much  greater  latitude 
than  sacrament ; every  sacrament  is  a mystery,  but  every  mys-- 
tenj  is  not  a sacrament. 

The  ceremonies  with  which  matrimony  is  performed  in  the 
Creek  church,  consists  of  three  distinct  offices,  formerly  cele- 
brated at  different  times,  after  certain  intervals,  which  now 
make  but  one  service.  First,  there  was  a solemn  service 
when  the  parties  betrothed  themselves  to  each  other,  by  giving 
and  receiving  rings,  or  other  presents,  as  pledges  of  their  mu- 
tual fidelity  and  attachment.  At  this  time  the  dowry  was  paid, 
and  certain  obligations  were  entered  into  to  forfeit  sums  jn  pro- 
portion to  it,  if  either  of  the  parties  should  refuse  to  ratify  the 
engagement.  At  this  ceremony,  called  the  espousals  or  betroth- 
ing, the  priest  gives  lighted  tapers  to  the  parties  to  be  contract- 
ed, making  the  sign  of  the  cross  on  the  forehead  of  each,  vvitij 
the  end  ot  the  taper,  before  he  delivers  it. 

The  second  ceremony,  which  is  properly  the  marriage,  is 
called  the  office  of  matrimonial  coronation,  from  a singular 
circumstance  in  it,  that  of  croaming  the  parties.  This  is  done 
in  tgken  of  the  triumph  of  continence  ; and  therefore  it  has,  in 
some  places,  been  omitted  at  second  marriages.  Formerly 
these  crowns  were  garlands,  made  of  flowers  or  shrubs  ; but 
now  there  are  generally  kept  in  most  churches  crowns  of  silver, 
or  some  other  nietal,  for  the  celebration  of  matrimony.  At  the 
putting  of  them  on,  the  priest  says,  “ M.  the  servant  of  God,  rs 
crowned  for  the  hand-maid  of  God,  N.  and  “ N.  the  hand- 
maid of  God,  is  crowned  for  the  servant  of  God,  M.  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost  ; adding 
thrice,  “ O Lord  our  God,  crown  them  with  glory  and  honour.” 

The  third  ceremony  is  that  of  dissolving  the  crowns  on  the 
eighth  day  ; after  which  the  bride  is  conducted  to  the  bride- 
groom’s house,  immediately  to  enter  on  the  cares  of  his  family. 

'I'he  Greeks  have  no  good  opinion  of  second  marriages,  and 
a much  worse  of  those  who  engage  in  holy  matrimony  a third 
time  ; and  ihs  fourth  marriage  is  condemned  as  absolutely  siri- 

* Ephes.  V. 


RELIGION  AND  CEREMONIES  . 


ful.  It  is  required  that  the  man  be  above  fourteen  years  of  age, 
and  the  woman  above  thirteen,  before  they  enter  into  the  state 
of  matrimony  ; and  the  consent  of  parents  or  guardians  is 
deemed  so  necessary,  that  the  want  of  it  destroys  tbe  validity 
of  the  marriage.  The  solemnization  of  marriage  during  the 
fasts  is  prohibited,  and  divorces  are  not  frequent,  nor  easy  to 
be  obtained. 

The  lust  sacrament  of  the  Greek  church  is  that  of  the  holy 
oil,  or  euchelaion,  which  is  not  confined  to  persons  at  the  point 
of  death,  or  dangerously  ill,  like  the  extreme  unction  of  the 
church  of  Rome,  but  is  administered,  if  required,  to  devout 
persons,  upon  the  slightest  malady.  This  ceremony,  or  mys- 
tery, as  they  are  pleased  to  call  it,  is  chiefly  founded  upon  the 
advice  of  St.  James,  ch.  v.  ver.  14.  15.  but  is  not  deemed  ne- 
cessary to  salvation  ; and  it  is  well  that  it  is  not,  for  seven 
priests  are  required  to  administer  it  regularly,  and  it  cannot  be 
administered  at  all  by  fewer  than  three. 

This  oil  may  be  consecrated  by  a priest ; and  when  conse- 
crated, each  priest  in  his  turn,  takes  a twig,  and  dipping  it  in 
the  oil,  now  made  holy,  anoints  the  sick  person  crosswa3’’s,  on 
the  forehead,  on  the  nostrils,  on  the  paps,  the  mouth,  the  breast, 
and  both  sides  of  the  hands,  praying  that  he  may  be  delivered 
from  the  bodily  infirmity  under  which  he  labours,  and  raised 
up  by  the  grace  of  Jesus  Christ. 

This  service  the  Latins,  who  are  desirous  to  make  all  the  cer- 
emonies of  the  Greek  church  coincide  with  their  own,  consider 
the  same  as,  or  equivalent  to,  extreme  unction  : but  though  the 
Greek  church  reckons  it  in  tbe  number  of  her  mysteries  or 
sacraments,  it  differs  from  the  Roman  sacrament  in  its  not  being 
confined  to  persons  pcriculose  vegrotantibus,  et  mortis  periculo 
imminente,  and  in  its  adhering  more  closely  to  the  text  on 
which  it  is  founded,  by  requiring  more  priests  than  one  to  ad- 
minister it. 

The  invocation  of  savits  is  practised  in  the  Greek  as  well  as 
in  the  Roman  Church.  They  pay  a secondary  adoration  to  the 
Virgin  Mary,  to  the  twelve  apostles,  and  to  a vast  number  of 
saints  with  which  tbe  Greek  kalendar  abounds ; but  they  denj- 
that  they  adore  them  as  believing  them  to  be  gods.  J'he  pri- 
mary object  of  all  religious  worship  is  undoubtedly  the  Su- 
preme Being ; and  the  homage  paid  to  those  saints  is  only  a 
re-pect  as  they  define  it,  due  to  those  who  are  cleansed  from 
original  sin,  and  admitted  to  minister  to  the  Deity,  “ thinking 
it  more  modest,  and  more  available,  to  apply  to  them  to  inter- 
cede with  God,  than  to  address  thenisoJves  immediatel}'  to  the 
Almighty.’’  'i'hus,  as  to  the  object,  they  assert  that  they  are 
dearly  distinguisheil  from  idolaters,  notwithstanding  their  offer- 
(i:g  pra)’ers,  and  burning  incense  to  their  saints. 

But  however  plausible  tliis  reasonii  g may  at  first  sight  appear, 
it  certain!^'  implies  the  ascription  of  the  divine  and  incommuni- 
' cable  attribute  of  ubiquity  to  the  saints,  and  it  will  be  difficult  U> 


OF  THE  GREEK  CHURCH. 


77 


geconeile  it  with  that  text  of  St.  Paul,  “ Theise  is  one  God,  and 
one  Mediator  between  God  and  men,  the  man  Christ  Jesus.”* 

Though  the  members  of  this  church  abhor  the  use  of  carved 
w graven  images,  and  charge  the  Latins  with  idolatry  on  that 
account,  they,  notwithstanding,  admit  into  their  houses  and 
churches  the  pictures  of  our  Saviour,  the  Virgin  Maty,  and  a 
whole  multitude  of  saints,  to  instruct,  they  say,  the  ignorant,  and 
to  animate  the  devotions  of  others.  These  pictures  are  usually 
suspended  on  the  partition  or  screen  that  separates  the  chancel 
from  the  body  of  the  church,  which,  from  thence,  receives  the 
name  of  Iconostos ; and  they  honor  them  by  bowing,  kissing 
them,  and  offering  up  their  devotions  before  them  : they  like* 
wi.«e  sometimes  perfume  them  with  incense. 

This  church,  at  the  celebration  of  the  Lord’s  Supper,  com- 
memorates the  faithful  departed,  and  even  prays  for  the  remis- 
sion of  their  sins  ; at  the  same  time,  she  rejects  purgatory,  and 
pretends  not  to  determine  dogmatically  concerning  the  state  or 
condition  of  departed  souls.  She  must,  hon'ever,  believe  in  a 
middle  or  intermediate  state  between  death  and  the  genera! 
resurrection,  and  that  no  final  judgment  is  passed  upon  the 
great  body  of  mankind,  till  the  consummation  of  all  thiiigs,  oth- 
envise  such  pra3'ers  could  not  be  offered  without  absurdity ; and 
in  this  belief  she  is  countenanced  by  most  of  the  primitive 
fathers  of  the  church,  if  not  by  several  passages  of  scripture. f 
This  commemoration  of,  and  these  prayers  for,  their  deceased 
friends,  seem  to  have  been  established,  partly  out  of  respect  to 
the  dead,  and  for  their  benefit,  and  partly  to  impress  on  tlie 
minds  of  the  living  a sense  of  their  mortality.  It  is  upon  the 
same  principle  that  a regard  is  paid  to  the  reliques  of  saints 
and  martyrs,  of  which,  it  must  be  owned,  too  superstitious  a use 
is  made  in  this  church,  as  well  as  in  that  of  Rome. 

Works  of  supererogation,  with  their  consequent  indulgences 
and  dispensations, -which  were  once  so  profitable,  and  after- 
wards so  fatal,  to  the  interests  of  this  last  church,  are  utterly 
disallowed  in  tliat  now  under  consideration  ; nor  does  she  lay 
claim,  with  her  daughter  of  Rome,  to  the  character  of  infalli- 
hility.  Yet,  on  this  head,  she  seems  to  be,  like  some'other 
churches,  not  a little  inconsistent ; for,  while  she  rvisely  disowns 
an  absolute  freedom  from  error,  her  clergy  seem  to  consider 
their  own  particular  mode  of  worship  as  that  which  is  alone  ac- 
ceptable to  God,  and  their  own  church  that  which  alone  is 
entitled  to  the  character  of  true  and  orthodox,  whereby  they  as- 
sume in  effect,  what  they  deny  in  terms. 

Predestination  is  a doctrine  of  this  church  ; but  if  viewed  in 
the  same  light  by  her  members  in  general,  as  amongst  the  peo- 
ple of  Russia,  where  Dr.  King  tells  us  it  is  a very  prevailing 
opinion,  viz.  “ as  depending  on  the  attribute  of  prescience  in 

* 1 Tim.  ii.  15. 

t The  period  between  death  and  the  resurrection  is  an  intermediate 
•late  of  sensible  existence  of  the  soul,  but  it  is  not  a period  of  probation , 


78 


RELIGION  AND  CEREMONIES 


the  divine  nature  few,  I presume,  of  the  most  anti-calvinisti- , 
cal  in  this,  or  any  country,  will  find  much  difficulty  in  subscrib- 
ing to  their  doctrine  on  this  most  intricate  subject. 

They  consider  the  Septungint  as  the  authentic  version  of  the 
Old  Testament ; — acknowledge  the  eighty-five  apostolical  ca- 
nons as  of  great  authority  ; — receive  nine  provincial  councils  ; 
and  allow  nearly  the  same  authority  that  is  due  to  the  sacred 
Scriptures,  to  the  canons  of  the  first  seven  oecumenical  or  gen- 
eral ones  ; which  are  these  : 

1.  The  council  of  Nice,  held  in  the  year  325,  under  Constan- 
tine, against  Arius,  who  denied  the  divinity  of  the  Son,  ex- 
cept in  an  inferior  sense. 

2.  The  first  council  of  Constantinople,  held  A.  D.  381,  under 
Theodosius  the  Great,  against  Macedonius,  who  denied  the 
divinity  of  the  Holy  Ghost. 

3.  The  council  of  Ephesus,  A.  D.  431,  in  the  reign  of  Theo- 
dosius Minor,  against  Nestorivs,  who  maintained  the  same 
opinion  as  Arius,  and  asserted,  besides,  that  our  blessed  Lord 
had  two  persons,  as  well  as  two  natures. 

4.  The  council  of  Chalcedon,  A.  D.  451,  in  the  reign  of  Mar- 
cian,  against  Eutyches,  who  denied  the  humanity  of  Christ, 
and  asserted  that  there  was  only  one  nature  in  him,  the  oppo- 
site extreme  to  the  Nestorians. 

5.  The  second  council  of  Constantinople,  A.  D.  553,  in  the 
reign  of  Justinian,  in  which  the  three  chapters,  and  certain 
doctrines  of  Origen,  k.c.  were  condemned. 

t3.  The  third  council  of  Constantinople , in  Trullo,  A.  D.  680, 
under  Constardine  Pogonatus,  against  Sergius,  pope  Honorius, 
Macarius,  bishop  of  Antioch,  and  others,  who  held  that  Christ 
had  but  one  nature  and  one  will,  and  were  thence  called 
Monothelites. 

7.  The  second  council  of  Nice,  A.  D.  787,  in  the  reign  of 
Constantine  and  bis  mother  Irene,  against  the  Iconomachi,  who 
condemned  the  use  of  pictures  and  images  ; and  it  is  on  the 
authority  of  this  council  that  the  Greeks  defend  the  use  of 
their  pictures  in  their  churches  and  worship. 

The  Greeks  observe  a great  number  of  holy  days,  and  days 
of  abstinence  ; and  keep  four  fasts  in  the  year  more  solemn  than 
the  rest,  of  which  that  of  Lent  i.s  the  chief.  It  is  even  said  that 
there  is  not  a day  in  the  year,  which,  in  their  church,  is  not 
either  a fast  ora  festival  : and  that  the  several  books  containir^ 
the  church-service  for  all  the  da3’’s  in  the  year,  amount  to  more 
than  twenty  volumes  folio,  besides  one  large  volume  called  the 
Regulation,  which  contains  the  directions  how  the  rest  are  to  be 
used.  - L -j 

They  have  twenty-two  fixed  and  immoveable  leasts,  besides 
those  of  the  church  of  England.  Their  other  festivals  are  move- 
able,  and  depend  upon  Easter,  in  assigning  which,  they  make 
use  of  the  old  pascal  or  lunar  cycle,  as  established  by  the  first 
general  couqcil  of  Nice. 


OF  THE  GREEK  CHURCH. 


70 


Sermons  being  rarely  preached  among  them,  in  many  places 
never,  or  hut  seldom,  except  in  Lent,  and  catechising  being 
much  neglected,  what  knowledge  they  still  have  of  Christianity 
is  thought  to  he  chiefly  owing  to  their  strict  observation  of  the 
festivals  and  fasts  ; “ by  which,”  says  Sir  P.  Ricaut,  ” the  peo- 
ple are  taught  as  in  a visible  catechism  the  history  of  Christian- 
ity.”* By  these  religious  solemnities,  the  memory  of  our  Sa- 
viour’s birth,  death,  resurrection,  and  ascension  ; the  doctrine  of 
the  ever-blessed  Trinity,  and  other  fundamental  articles  of  our 
faith,  are  kept  alive  in  their  minds  ; and,  while  they  commemo- 
rate the  suflerings  of  the  apostles  and  others  saints,  they  are  ani- 
mated by  such  glorious  examples,  to  undergo  the  trials  and 
hardships  to  which  they  themselves  are  daily  exposed,  and  to 
endure  patiently  the  Mahometan  yoke. 

They  use  the  cross  to  drive  awa^  evil  spirits,  &.c.  and  many 
cf  them  aljstain  from  things  strangled,  from  blood,  and  from  such 
other  meats  as  are  forbidden  in  the  Old  Testament.  But  it  is 
not  to  be  imagined,  that  all  the  various  superstitions  of  the  vul- 
gar, or  the  particular  opinions  of  every  writer  on  the  subject 
of  religion,  are,  in  any  country,  to  be  considered  as  the  re- 
ceived doctrines  of  the  church  ; yet  this  distinction  has  not,  in 
all  cases,  been  duly  attended  to,  and  particularly  in  regard  to 
this  church,  respecting  which,  in  its  present  state  of  ignorance 
and  depression,  more  full  and  correct  inlormation  is  still  a de- 
sideratum in  the  history  of  religion. 

Dr.  Mosheim  refers  us,  for  the  doctrine  of  the  Greek  church, 
to  a treatise,  entitled,  The  Orthodox  Confession  of  the  Catholic 
and  Apostolic  Eastern  Church,  which  was  drawn  up  by  Peter 
Alogislaits,  metropolitan  of  Kioff"  or  Kivw,  in  the  Ukraine,  in 
a pro\incial  council  assembled  in  that  city,  and  originally  meant 
merely  for  the  use  of  his  own  diocese.  This  confession,  origi- 
nally composed  in  the  Russian  language,  was  afterwards  trans- 
lated into  Greek,  revised,  approved,  and  confirmed,  in  1643, 
by  Parthenius  of  Constantinople,  and  the  other  three  Grecian 
patriarchs;  nho  decreed,  ” that  it  laithfully  followed  the  doc- 
trine of  the  church  of  Christ,  and  agreed  entirely  with  the 
holy  canons.” 

WoKsHip,  Rites,  ano  Ceremonies.— Much  of  what  should 
belong  to  this  head  is  already  anticipated,  and  yet  much  still 

*The  presmt  stale  of  the  Greek  and  Armenian  Churches,  p.  16. 
Armo,  1678.  Dr  Siuitli  also  has  a very  affecting  remark  qu  this  sub- 
ject, in  his  Account  of  the  Greek  ( hurcfi. 

“ Next  to  the  miraculous  and  gracious  providence  of  God,  I ascribe 
the  preservation  of  Christianity  among  them,”  says  he,  “ to  the  strict 
and  religious  observation  of  the  festivals  and  fasts  of  the  church  ; this 
being  the  happy  and  blessed  effect  of  those  ancient  and  pious  institu- 
tion.?, the  total  neglect  of  which  would  soon  introduce  ignorance,  and 
a s;  nsilile  di'cay  of  piety  and  religion  in  other  countries  besides  those 
tri  tlie  Levant,”  &c  &c.  See  the  whole  pass\ge  in  pp.  18,  19.  A 
p.Ts«age  weH  worthy  the  attentim  of  many  professing  Christians  among 
ourselreB. 


80 


RELIGION  AND  CEREMONIES 


^mains  to  be  said  ; for  the  pablic  service  of  the  Geek  church 
is  so  long  and  so  complicated,  that  it  is  very  difficult  to  give 
a clear  account  of  it,  and  still  more  difficult  to  give  a short  one. 
The  greatest  part  of  it  varies  every  day  in  the  year,  and  every 
part  of  the  day,  except  in  the  corninunion-office,  where  the 
larger  part  is  fixed,  and  where,  as  already  observed,  three 
liturgies  or  offices  are  occasioaiily  in 

The  service  of  every  day,  whether  it  has  a VMgil  or  not,  be- 
gins in  the  evening  of  what  we  would  call  the  preceding  day, 
as  among  the  .Tews  ; and,  for  the  satne  reason,  viz.  because  it 
is  sai  1 in  the  Mosaic  account  of  the  creation,  that,  “ the  even- 
ing and  the  mornmg  were  the  first  day.” — The  several  ser- 
vices for  each  day.  according  to  the  original  or  monkish  insti- 
tution, are,  l.si.  The  Fespers,  which  used  to  be  celebrated  a 
little  before  sunset  ; ‘2d,  The  Afler-Vespers,  answering  to  the 
Coinpletoritcm  if  tiie  Latin  church,  which  used  to  be  celebrated 
after  the  monks  had  supped,  and  before  they  went  to  bed  ; tid, 
the  Me^onuclion,  or  midnight  service  ; 4th,  The  Matins,  at 
break  of  day,  answering  to  the  laudes  of  the  Romish  church  ; 
oth.  The  First  hour  of  prayer,  or  prima,  at  sunrise  ; 6iA,  The 
Third  hour,  or  lertia,  at  the  thinl  hour  of  the  day  ; 1th,  The 
Sixth  hour,  or  sexta,  at  noon  ; and  8</t,  The  Ninth  hour,  or  nona, 
in  the  afternoon,  at  the  nitith  hour  of  the  day. 

These  are  called  the  canonical  hours  ; but  it  was  not  till  a 
late  period  that  the  after-vespers  were  added,  before  which, 
the  reason  assigned  for  the  number  of  services  being  seven,  was 
because  David  saith,  ” Seven  times  a-day  will  I praise  thee.” 
The  greatest  part  of  the  service  of  this  church  consists  in 
psalms  and  hymns,  which  should  all  regularly,  according  to  the 
primary  institution,  be  sung  ; and  when  that  was  done,  these 
diily  services  could  not  possibly  have  been  performed  in  less 
than  twelve  or  fourteen  hours. 

But  the  service  as  it  now  stands,  and  was  at  first  drawn  up 
in  writing,  is  calculated  for  the  use  of  monasteries  ; and  when 
it  was  alterwards  applied  to  parochial  churches,  many  of  the 
above  offices  or  forms,  which  had  been  originally  composed  for 
different  hours  of  the  day  and  night,  were  used  as  one  service, 
without  any  alterations  being  made,  to  avoid  repetition  ;t  and 
it  is  now  become  the  practice  to  read  the  greatest  part  of 
them,  especially  in  parish  churches  ; yet  still  they  are  read 
in  a sort  of  recitative,  and  hence  the  expression  in  the  Rubric, 

The  Liturgy  of  St.  Chrysostom  is  sung,"  or  other  offices  are 
sung. 

♦The  word  Liturgy  in  this  church  constantly  signifies  (he  commu- 
nion service,  or  office  of  the  eucharist  only,  which  was  its  ancient 
meaning  in  English.  King  Edwards's  liturgy  contained  only  that  office. 

t Thus,  likewise,  in  the  service,  of  our  own  church,  (he  matins,  the 
litany,  and  the  communion,  which  were  formerly  three  distinct  services, 
read  at  different  times  of  the  day,  are  now  run  into  one  service. 


OF  THE  GREEK  CHURCH. 


81 


In  all  the  services,  except  in  the  communion,  prayers  and 
praises  are  offered  to  some  saint,  and  to  tlie  Virgin  Muy,  al- 
most as  often  as  to  God  ; and  in  some  of  the  services,  after 
every  short  prayer  uttered  by  the  deacon  or  the  priest,  the 
choir  chants,  “ Lord  have  mercy  upon  us,”  thirty,  forty,  or 
even Jifty  times,  successively. 

But,  besides  those  saints  whose  festivals  are  marked  in  the 
kalendar,  there  are  other  saints  and  festivals,  to  which  some 
portion  of  the  service  for  eveiy  day  of  the  week  is  appropriat- 
ed Thus,  Sunday  is  dedicated  to  the  Resurrection ; Monday 
to  the  .^Hge/s ; Tuesday  to  St.  John  Baptist;  Wednesday  to 
the  Virgin  Mary  and  the  Cross;  J'hursday  to  the  Jlpostles ; 
Friday  to  the  Passion  of  Christ;  and  Saturday  to  the  6a in <s 
and  Martyrs.  For  these  days  there  are  particular  hymns  and 
services,  in  two  volumes  folio,  entitled  OcforcAos,  to  which,  and 
the  Aleiueon,  the  coininon  service,  a book  which  contains  ser- 
vices common  to  all  saints,  martyrs,  bishops,  &c.  may  be  con- 
sidered as  a supplement. 

The  Psalter  and  the  Hours,  i.  e.  the  services  of  the  canonical 
hours,  fill  another  volume.  The  book  of  Psalms  is  divided 
into  twenty  portions,  called  Cathisms  or  sessions  : sittings,  one 
of  which  is  read  at  a service,  and  each  cathism  is  divided  into 
three  parts,  called  the  stations,  standings,  at  which  the 

Gloria  Patri  is  said,  and  Allehijah  three  times,  with  three  rev- 
erences. 

The  four  Gospels  make  another  volume  by  themselves  ; and 
whenever  the  gospel  is  read  in  any  service,  the  deacon  ex- 
claims, “ Wisdom,  stand  up.  Let  us  hear  the  holy  gospel.” 
The  choir,  at  the  beginning  and  end  of  the  gospel,  always  says, 
“ Glory  be  to  thee,  O Lord  ! glory  be  to  thee  ;”  an  ejacula- 
tion which  was  enjoined  to  be  used  before  the  gospel  in  King 
Edward’s  first  common  prayer-book. 

From  the  Old  Testament  and  the  Epistles,  extracts  only  are 
used  in  the  service  ; and  these,  made  from  different  books  ap- 
plicable to  the  day,  are  collected  together  in  the  Menaeon  or 
Octoechos,  and  in  reading  them,  at  every  change,  the  deacons 
call  out,  attend. 

The  Ritual,  oi'  Book  of  offices,  contains  the  rites  of  Baptism, 
Marriage,  the  Burial  Service,  &c.  And  the  Book  of  Prayer, 
or  the  Service,  as  it  is  called,  contains  the  ordinary  daily  pray- 
ers for  the  priest  and  deacon,  in  the  vespers,  matins,  and  com- 
munion offices,  unless  the  service  be  changed,  as  it  very  fre- 
quently is,  on  account  of  the  nature  of  the  holiday. 

All  these  different  services  are  mixed  together,  and  adjusted 
by  the  directions  contained  in  the  book  of  Regulation  ; and  it 
I is  the  difficulty  of  this  adjustment  w hich  makes  the  public  wor- 
I ship  of  this  church  so  very  intricate,  that,  as  w'as  said  of  the 
tservice  of  the  church  of  England  before  the  Reformation,  “ ma- 
nj'  times  there  was  more  business  to  find  out  what  should  be 
read,  than  to  read  it  when  found  out.” 

“ It  is  well  known”  says  Mr.  Thomson,  “ that  they^’  (i.  e. 

8 


RELIGION  AND  CEREMONIES 


the  Greeks)  “ still  continue  to  perform  their  devotions  with 
their  faces  towards  the  east,  in  which  they  are  scrupulous  even 
to  superstition.  They  seldom  pull  off  their  caps  in  the  church, 
except  when  the  gospel  is  read, — when  the  elements  are  car- 
ried in  procession  before  their  consecration,  or  during  the  cel- 
ebratioti  of  the  eucharist  ; but  at  these  times  they  all  stand 
uncovered  with  extraordinaiy  reverence  and  attention.  They 
have  no  instrumental  music  in  their  churches,  and  their  vocal 
is  mean  and  artless  ; but  now  and  then  the  epistle  and  gospel 
are  pretty  well  sung  by  the  deacons.”* 

In  regard  to  the  ceremonies  of  this  church,  they  are  numer- 
ous and  burdensome,  so  much  so  indeed,  that  besides  the  sev- 
eral books  containing  the  church  service  as  above.  Dr.  King 
tel  Is  us,  that  ” they  have  a great  number  of  ceremonies  con- 
tinued upon  the  authority  of  oral  tradition  only.”  And  hence 
Dr.  Mosheim  ventures  to  say,  that  “ their  religion  is  a motley 
collection  of  ceremonies,  the  greatest  part  of  which  are  either 
ridiculously  Iritiing,  or  shockingly  absurd.  Yet,”  adds  he, 
” they  are  much  more  zealous  in  retaining  and  observing  these 
senseless  rites,  than  in  maintaining  the  doctrine,  or  obeying 
the  precepts  of  the  religion  they  profess.”  The  ceremonies 
connected  with  the  seven  mysteries  or  sacraments  have  already 
been  noticed,  under  the  head  of  doctrines ; and  for  an  account 
of  that  of  the  Benediction  of  the  zeaters,  on  the  morning  of  the 
Epiphany,  the  reader  is  referred  to  the  article  Russian  Greek 
Church,  below. 

In  the  Greek,  as  well  as  in  the  Latin  church,  there  is  a cer- 
emony called  The  Divine  and  Holy  Lavipedium,  observed 
on  Holy  Thursday,  i.  e.  the  Thursday  of  Passion  Week,  in 
imitation  of  our  Saviour’s  humility  and  condescension  in  wash- 
ing his  apostles’  feet. 

At  Constantinople,  Jesus  Christ  is,  on  this  occasion,  personi- 
fied by  the  patriarch,  and  eve^  where  else  by  the  bUhop  of 
the  diocese,  or  the  principal  of  the  rnonastary,  and  the  twelve 
apostles  by  twelve  priests  or  monks,  when  a ludicrous  contest 
arises  who  shall  represent  Judas,  for  the  name  attaches  for  life.t 
The  office  for  this  ceremony  is  allowed  to  be  ancient,  and,  if 
decently  performed,  must  be  affecting.  It  may  be  seen  in  Dr. 
King’s”  Jdtes  and  Ceremonies  of  the  Greek  Church  in  Russia,” 
where  he  has  given  the  principal  offices  and  services  of  the 
Greek  church  at  lull  length. 

It  must  be  acknowledged,  that  a great  similarity  subsists  be- 
tween the  burdensome  ceremonies  of  this  and  the  Romish 

* Mr.  Thomson  likewise  observes  that  the  women  “ are  always 
apart  from  the  men  in  their  religious  assemblies.” 

t This  mark  of  our  Lord’s  humility  is  likewise  commemorated  on 
this  day  by  most  Christian  kings,  who  wash  the  feet  of  a certain 
number  of  poor  persons,  in  a very  acceptable  way,  not  with  their  own 
royal  hands,  but  by  the  hands  of  their  Lord  .Mmoner,  or  some  other 
deputy. 


CF  THE  GREEK  CHURCH. 


83 


church  ; a natural  consequence  of  their  union  for  nearly  nine 
hundred  years  : whence  every  Protestant  may  learn  to  set  a due 
value  on  that  reformation  which  is  established  in  his  own. 

Church-Gover.\ment,  Discipline,  Revenues,  &c. — This 
church  bears  a striking  resemblance  to  that  of  Rome,  with 
regard  likewise  to  its  government  and  discipline.  Both  are 
episcopal,  and  in  both  there  is  the  same  division  of  the  clergy 
into  secular  and  regular  ; the  same  spiritual  jurisdiction  of 
bishops  and  their  officials  ; snd  the  same  distinction  of  offices 
and  ranks. 

The  supreme  head  of  the  Greek  church  is  the  Patriarch  of 
Constantinople,  whom  they  style  the  13th  Apostle  ; and  whose 
usual  title,  when  he  subscribes  any  letter  or  missive,  is,  “ 
the  mercy  of  God,  Archbishop  of  Constantinople,  the  A'cnr 
Rome,  and  Oecumenical  Patriarch.''  The  right  of  electing 
him  is  vested  in  the  twelve  bishops  who  reside  nearest  that  fa- 
mous capital  ; but  the  right  of  confirming  the  election,  and  of 
enabling  the  new  chosen  patriarch  toe.xercise  his  spiritual  func- 
tions, belongs  only  to  the  Turkish  emperor. 

The  office  is  veiy  uncertain,  for  it  is  often  obtained,  not  by 
merit,  but  by  bribery  and  corruption  ; ami  when  a higher 
bidder  appears,  the  possessor  is  often  displaced.*  It  is  not- 
withstanding both  honourable  and  lucrative  ; and  of  high  trust 
•and  influence  ; for,  besides  the  pow'er  of  nominating  the  other 
three  patriarchs  of  Alexandria,  A7Uioch,  and  Jerusalem,  and 
all  episcopal  dignitaries,  the  Constantinopolitan  Patriarch  en- 
joys a most  extensive  jurisdiction  and  dominion,  comprehend- 
ing the  churches  of  a considerable  part  of  Greece,  the  Grecian 
Isles,  Walachia,  Moldavia,  and  several  of  the  European  and 
Asiatic  provinces  that  are  subject  to  Turkey.  He  not  only 
'•alls  councils  by  his  mvn  authority,  to  decide  controversies, 
and  direct  the  affairs  of  the  church;  but,  with  the  permission 
ot  the  emperor,  he  administers  justice,  and  takes  cognizance 
of  civil  causes  among  the  members  of  his  own  communion. 
For  the  administration  of  ecclesiastical  affairs,  a synod,  con- 
vened monthly,  is  composed  of  the  heads  of  the  church  resi- 
dent in  Constantinople. 

In  this  a.ssembly  he  presides  with  the  patriarchs  of  Antioch 
and  Jerusalem,  and  twelve  archbishops.  Seniority  ought  to 
take  the  lead  in  these  councils,  but  is  often  oveborne  by  superi- 
or talents,  op  habits  of  intrigue  ; and  a majority  is  commanded 
by  that  prelate,  whose  influence  promises  most  to  those  who 
support  him. 

The  Patriarch  of  Alexandria  resides  generally  at  Cairo,  and 
exercises  his  spiritual  authority  in  Egypt,  Nubia,  Lybia.  and 
part  of  -Arabia.  Damascus  is  the  principal  residence  of  the 

* “ III  the  space  of  two  years  that  I stayed  at  Constantinople,”  says 
M.  Grelot,  “ two  different  patriarchs  gave  for  the  patriarchship,  the 
one  50,000,  the  other  60,000  crowns,  ns  a present  to  the  Granil 
Signior.” — Coyage  to  Constcmtinople,  p.  13&. 


84 


RELIGION  AND  CEREMONIES. 


Patriarch  of  Antioch*  whose  jurisdiction  extends  to  Mesopo- 
tamia, Syria,  Cilicia,  and  other  provinces  ; while  the  Patriarch 
of  Jerusalem  comprehends  within  the  bounds  of  his  pontificate, 
Palestine,  part  of  Arabia,  the  country  beyond  Jordan,  Cana  in 
Galilee,  and  fllount  Sion.  The  episcopal  dominions  of  these 
three  patriarchs  are  extremely  poor  and  inconsiderable  ; “ for 
the  Monophysites  have  long  since  assumed  the  patriarchal 
seats  of  Alexandria  and  Antioch,  and  have  deprived  the  Greek 
churches  of  the  greatest  part  of  their  members  in  all  those 
places  where  they  gained  an  ascendant.  And  as  Jerusalem  is 
the  resort  of  Chiastians  of  every  sect,  who  have  their  respec- 
tive bishops  and  rulers,  that  jurisdiction  of  the  Grecian  pa- 
triarchs is  consequently  confined  there  within  narrow  limits.” 
The  revenue  of  the  patriarch  of  Constantinople  is  drawn  par- 
ticularly from  the  churches  that  are  subject  to  his  jurisdiction  ; 
and  its  jaroduce  varies  according  to  the  state  and  circumstances 
of  the  Greek  Christians,  whose  condition  is  exposed  to  many 
vicissitudes.  “ The  bishops  depend  entirely  upon  a ceitain 
tax,  levied  upon  each  house  within  their  districts  inhabited  by 
Greeks  ; and  they  are  universally  charged  with  the  interest, 
at  least,  of  large  sums,  accumulated  for  ages,  in  consequence 
of  money  levied  on  the  patriarchate,  to  which  each  diocese  is 
bound  to  contribute  its  quota.  By  such  burdens,  the  revenues 
are  so  diminished  as  to  leave  to  tlie  most  opulent  bishop, 
” little  more,”  says  Mr.  Dallaway,  “ than  300/.  a year.”  And 
the  same  defalcation  of  their  original  incomes  is  said  to  extend 
throughout  the  whole  ecclesiastical  state,  from  the  prelates  to 
the  parochial  papas,  or  priests. 

The  power  of  the  chief  patriarch  is  maintained,  on  the  one 
hand,  by  the  authority  of  the  Turkish  monarch,  and,  on  the 
other,  by  his  right  of  excommunicating  the  disobedient  mem- 
bers of  the  Greek'  church.  His  influence  with  tlie  Porte  is 
very  extensive,  as  far  as  his  own  nation  is  concerned.  His 
memorials  aj’e  never  denied  ; and  he  can,  in  fact,  command  the 
death,  the  exile,  imprisonment  for  life,  deposition  from  offices, 
or  pecuniary  fine,  of  any  Greek  whom  he  may  be  inclined  to 
punish  with  rigour,  or  who  has  treated  his  authority  with  con- 
tempt. And  his  right  of  excommunication  gives  him  a singular 
degree  of  influence  and  authority,  as  nothing  has  a more  terri- 
fying aspect  to  that  people  than  a sentence  of  excommunication, 
which  they  reckon  among  the  greatest  and  most  tremendous 
evils.  All  orders  of  secular  cleigy  in  the  Greek  church,  inferi- 
or to  bishops,  are  permitted  to  marry  ; and  the  married  papas 
are  distinguished  by  a tillet  of  white  muslin  round  their  bonnet 

♦ c.  M hen  he  is  not  at  Constantinople  ; for  so  slender  and  uncer- 
tain are  the  revenues  of  the  patriarchs  of  Jerusalem  and  Antioch,  that 
they  arc  obliged  to  reside  at  Constantinople,  and  to  depend,  in  a great 
measure,  on  the  bounty  of  their  superior,  who,  of  course,  commands 
their  suffrages. 


OF  THE  GREEK  CHURCH. 


85 


of  black  felt,*  and  arc  never  promoted  to  a higher  dignity  than 
that  of  ^roto-;^a;jas  of  the  churcli  in  which  they  serve.  Th  e 
regular  clei^y,  we  are  told,  are  generally  men  ot  a certain  edu- 
cation ; whereas  the  seculars  are  of  the  meaner  sort,  and  iUU* 
crate  in  the  extreme. 

The  Caloyeri,  or  Greek  monks,  almost  universally  follow  the 
rule  of  St.  Basil ; the  convents  of  females  are  now  few  in  number  ; 
but  in  both  sexes  the  degree  of  ascetic  proficiency  is  marked 
by  peculiar  habits. 

CouN'TRiES  WHERE  FOUNo,  NuMBERs,  &c. — As  the  Greek 
church  is  of  the  highest  antiquity,  so,  including  all  its  branches, 
its  doctrine  prevails  at  this  day  over  a greater  extent  of  coun- 
try than  that  of  any  other  church  in  the  Christian  world,  and 
is  supposed  to  be  professed  by  about  30,000,000  of  souls.  It 
is  professed  through  a considerable  part  of  Greece,  the  Grecian 
islands,  Walachia,  Moldavia,  Sclavonia,  Egypt,  Nubia,  Lybia, 
Arabia,  Mesopotamia,  Syria,  Cilicia,  and  Palestine  ; all  which 
belong  to  this  article,!  being  comprehended  within  the  jurisdic- 
tion of  the  patriarchs  of  Constantinople,  Alexandria,  Antioch, 
and  Jerusalem.  At  least  one  half,  if  not  two  thirds,  of  the  in 
habitants  of  European  Turkey  are  Greeks  ; and  if  all  these  be 
Christians,  their  number  must  be  very  considerable,  notwith- 
standing the  harsh  treatment,  and  many  hardships  to  which  for 
several  ages  they  have  been  exposed. 

Among  other  grievances,  all  the  Greek  males,  above  fourteen 
years  of  age,  are  subject  together  with  all  other  ragas,  i.  e.  all 
who  are  not  of  the  Mahometan  religion,  to  a capitation  tax, 
called  Carac/i,  which  “ varies,”  says  Mr.  Dallaway,  “ in  three 
degrees,  from  four  to  thirteen  piasiresX  a-year  ; nor  are  the  no- 
bility liable  fo  any  other  personal  tax  : but  individuals  fre- 
quently sutler  greatly  in  their  properly,  without  redress.” 

On  the  other  hand,  the  Greeks  in  Turkey  enjoy  several 
privileges;  for,  besides  the  patriarchate,  to  which  they  may 
.aspire,  the  Ottoman  government  has,  for  some  ages  past,  con- 
ceded to  them  four  posts  of  the  greatest  honour  and  emolument 
that  a subject  can  enjoy,  viz.  the  dignity  of  hospodar,  or  gov- 
ernor of  the  two  fertile  provinces  of  3Ioldavia  and  Walachia, 
with  the  title  of  prince,  and  the  offices  of  body  physician,  and 
chief  t/rog-orna?!  or  interpreter,  of  the  imperiaf  court.  Yet  the 
value  of  these  appointments  must  be  much  lessened,  from  the 
the  circumstance  of  their  being  held  only  at  the  pleasure  of  the 
Sultan. 

♦ Mr.  Dallaway  ob=erves,  that  they  likewise  rvear  long  beards 
universally  a practice  which  formerly  was  common,  if  it  'does  not 
still  extend,  to  all  the  clergy  of  all  orders  and  descriptions. 

f Yet  the  exact  number  of  Christians  who  are  members  of  the 
church  now  under  consideration  cannot  easily  be  ascertained,  as  no 
inconsiderable  proportion  of  the  Christians  within  these  bounds  belong 
to  the  other  Eastern  Churches,  or  to  other  communions. 

I A piattre  is  equal  to  about  4j?.  sterling,  or  somewhat  more. 

8* 


86 


RELIGION  AND  CEREMONIES 


The  Greeks  have  not,  properly  speaking,  any  universities-;  j 
and  the  chief  seminaries  ot  education  for  the  members  of  their 
church  are  established  on  Mount. /Jt/ios,  in  Macedonia,  now  called 
Monte  Sancto,  or  the  Holy  Mount,  where  there  are  twenty-two 
monasteries,  and  about  4000  monks,  and  at  the  monastary  of 
the  Apocalypse,  in  the  island  of  Patmos  ; “ but  I am  credibly  in- 
formed,” says  Mr.  Dallavvay,  “ that  the  latter  contains,  at  this 
j<ime,”  (1797)  “ three  professors  only,  and  less  than  100  stu- 
dents.” 

Nothing  can  be  conceived  more  deplorable  than  the  state  of 
the  greater  part  of  the  Greeks,  ever  since  their  subjection  to 
the  oppressive  yoke  of  the  Ottomans.  Since  that  fatal  period, 
almost  all  learning  and  science,  human  and  divine,  have  been  j 
extinguished  among  them.  They  have  scarcely  any  schools,  j 
colleges,  or  any  of  those  literary  establishments  that  serve  to 
ennoble  human  nature  ; and  the  ignorance  that  reigns  among 
them,  has  the  worst  effect  upon  their  morals.  Those  few  that 
surpass  the  vulgar  herd  in  intellectual  acquirements,  have 
derived  this  advantage,  not  from  having  studied  in  their  monas- 
teries, but  from  the  schools  of  learning  in  Sicily  or  Italy,  where 
the  studious  Greeks  usually  repair  in  quest  of  knowledge,  or 
from  the  perusal  of  the  ancient  Fathers  ; “and  more  especially,” 
says  Mosheim,  “ of  the  Theology  of  St.  I'homas,  which  they 
have  translated  into  their  native  language.” 

Yet,  notwithstanding  these  assertions  are  built  upon  the 
clearest  evidence,  and  supported  by  testimotiies  of  every  kind, 
many  of  the  Greeks  deny,  with  obstinacy,  this  inglorious 
charge,  and  exalt  the  learning  of  their  countrymen  since  the 
revival  of  letters. 

It  is  a fact,  however,  that,  within  a fewyears  past,  schools  of 
various  kinds  Lave  been  established  by  the  Greeks,  some  of 
them  Colleges  fora  liberal  education,  which  are  furnished  with 
able  instructors,  and  are  in  a flourishing  state.  No  portion  of 
Christendom  is  in  a more  interesting  state,  at  the  present  day 
than  the  Greek  church.  At  the  fall  of  the  Turkish  Empire, 
which  seems  to  be  an  event  not  far  distant,  this  church  will 
probably  take  the  lead  in  the  re-establishment  of  Christianity  in 
the  ancient  countries  of  patriarchs,  prophets  and  apostles. 


SECTION  II. 

Eastern  Churches  not  subject  to  the  Patriarch  of  Constan- 
tinople. 

THE  RUSSIAN  GREEK  CHURCH. 

Rise,  History,  and  Ciiaxgf.s  introduced  by  Peter  the 
Great.— Of  those  independent  Greek  Churches  which  arc 


OK  THE  RUSSIAN  GREEK  CHURCH.  87 


governed  by  their  onn  laws,  and  are  in  communion  with  the 
patriarch  of  Constantinople,  but  are  not  subject  to  his  jurisdic- 
tion, there  is  none  but  the  church  establishment  in  Russia  that 
is  of  any  note  in  the  Christian  world  ; the  rest,  i.  e.  the  Georgi- 
ans and  .Mingrelians,  “ are  sunk  in  the  most  deplorable  ignor- 
ance and  barltarity  that  can  possibly  be  imagined.’’* 

The  accounts  which  have  been  given  of  the  introduction  of 
Christianity  into  Russia,  arc  so  fabulous  and  ridiculous,  that 
they  are  sufficiently  refuted  by  their  own  absurdity.  Some 
have  pretended,  that  the  country  was  converted  by  the  apostle 
St.  Andrew.  Another  tradition,  equally  groundless,  and  still 
more  absurd,  reports,  that  St.  Anthony  of  Padua,  converted 
them  to  the  Christian  faith  ; and  adds,  that  the  saint  swam 
over  the  Levant  tipon  a great  mill-stone,  and  then  rode  to 
Novogorod  upon  it ! Another  account  says,  that  Wladimir 
was  convinced  of  the  truth  of  the  Christian  religion,  by  seeing 
the  book  of  the  New  Testament  thrown  into  a large  fire,  and 
from  thence  taken  out  unburnt  and  unhurt.  What  we  learn 
with  most  appearance  of  probability  is,  that  the  Grand  Duches« 
Olga,  or,  as  her  name  is  pronounced,  Olha,  grandmother  to 
Wladimir,  was  the  first  person  of  distinction  converted  to  Chris- 
tianity in  Russia,  about  the  year  955,  and  that  she  assumed  the. 
name  of  Helena,  at  her  conversion  ; under  which  name  she  still 
.-itands  as  a saint  in  the  Russian  kalendar. — -Methodius,  and 
Cyril  the  philosopher,  travelled  from  Greece  into  Moravia,  about 
the  year  900,  to  plant  the  gospel  ; where  they  translated  the 
service  of  the  church,  or  some  parts  of  it,  from  the  Greek  into 
the  Sclavonian  language,  the  common  language,  at  that  time,  of 
-Moravia  and  Russia  ; and  thus  it  is  thought  that  this  princess 
imbibed  the  fir.=^t  principles  of  Christianity'.  And,  being  herself 
fully  persuaded  of  its  truth,  she  was  very  earnest  with  her  son, 
the  Grand  Duke  Sviatoslav,  to  embrace  it  also  ; but  this,  from 
political  motives,  he  declined  to  do.  In  the  course,  however, 
of  a few  years,  Christianity  is  said  to  have  made  considerable 
progress  in  that  nation. 

It  is  fully  ascertained  that,  about  the  end  of  the  tenth  century, 
the  Christian  religion  was  introduced  into  Russia,  chiefly 
through  their  conne.xion  with  Greece  ; and  coming  from  this 
quarter,  it  was  very  natural  that  the  doctrine  and  discipline  of 
the  church  of  Constantinople  should  become  at  first  the  pattern 
of  the  church  of  Russia,  tvhich  it  still  continues  to  follow  in  the 
greatest  part  of  its  offices.  Hence  likewise  the  patriarch  of 
Constantinople  formerly  enjoyed  the  privilege  of  a spiritual 
supremacy  over  the  Russians,  to  whom  he  sent  a Metripolitan* 
W'hener  er  a vacancy  happened. 

* Moshcim’s  Ecrl.  Hi>t.  vol.  v.  p.  259. 

i MelropoHlans  had  the  government  of  a province,  and  Suffragan 
bishops  under  them,  and  were  so  called  from  their  usually  being  the 
bishops  of  the  capital  city  of  the  province.  Moshcira  tells  us,  that  ia 
the  fourth  century,  they  had  likewise  the  archbishops  under  thein . 


33 


RELK310N  AND  CEREMONIES. 


Little  occurred  in  the  ecclesiastical  history  of  Russia,  except 
perhaps  the  rise  ol  the  sect  of  the  Raskoliki,  which  excited 
considerable  tumults  and  commotions  in  that  kingdom,  till  Peter 
the  Great  ascended  the  tlirone  of  Russia  ; who,  in  the  begin- 
ning of  the  eighteenth  century,  made  some  remarkal^le  changes 
in  the  form  and  administration  both  of  its  civil  and  ecclesiasti- 
cal govertmient. 

This  great  prince  made  no  change  in  the  articles  of  faith  re- 
ceived among  his  countrymen,  which  contain  the  doctrine  of  the 
Greek  church  ; but  he  took  the  utmost  pains  to  have  this  doc- 
trine explained  in  a manner  conformable  to  the  dictates  of  right 
reason,  and  the  spirit  of  the  gospel ; and  he  used  the  most  effect- 
ual methods  to  destroy,  on  the  one  hand,  the  influence  of  that 
hideous  superstition  that  sat  brooding  over  the  whole  nation  ; 
and,  on  the  other,  to  dispel  the  ignorance  of  the  clergy,  which 
was  incredible,  and  that  of  the  people,  which  would  have  sur- 
passed it,  had  that  been  possible. 

To  crown  these  noble  attempts,  he  extinguished  the  spirit  of 
persecution,  and  renewed  and  confirmed  to  Christians,  of  all  de- 
nominations, liberty  of  conscience,  and  the  privilege  of  per- 
forming divine  worship  in  the  manner  prescribed  by  their  re- 
spective liturgies  and  institutions.  This  liberty,  however,  was 
modified  in  such  a manner,  as  to  restrain  and  defeat  any  at- 
tempts that  might  be  made  by  the  Jesuits  and  other  members 
of  the  church  of  Rome,  to  promote  the  interests  of  Popeiy  in 
Russia,  or  to  extend  the  jurisdiction  of  the  Roman  pontift’  be- 
yond the  chapels  of  that  communion  that  were  tolerated  by 
law  ; and  particular  charge  was  given  to  the  council,  to  which 
belonged  the  cognizance  of  ecclesiastical  affairs,  to  use  their 
utmost  care  and  vigilance  to  prevent  the  propagation  of  Romish 
tenets  among  the  people.  All  this  caution  had,  no  doubt,  arisen 
I'rom  the  repeated  efforts  of  the  designing  pontiffs  of  Rome  and 
their  missionaries,  to  extend  the  papal  empire  over  the  Greek 
churches,  under  the  pretence  of  uniting  the  two  communions; 
and,  with  this  view,  a negotiation  was  entered  into  in  1580, 
under  John  IJasilides,  Grand  Duke  of  Russia,  who  seems  to 
have  had  political  ends  to  answer  in  pretending  to  favour  this 
union.  But,  although  the  professed  object  of  this  negotiation 
failed,  the  ministry  ot  Poxsevin,  the  learned  and  artful  Jesuit, 
who  was  charged  with  the  mission  on  the  part  of  the  Roman 
pontiff,  was  not  without  fruit  among  the  Russians,  especially 
among  those  residing  in  the  Polish  dominions. 

Proposals  for  uniting  the  tw'o  communions  bad  been  made  by 
different  Popes,  as  llonorius  111.,  Gregory  IX.,  Innocent  IV., 
Gregory  Xlll.,  and  last  of  all,  by  the  Academy  of  Sorbonne  in 
IT  18  ; but  the  Russian  Sovereigns  and  the  nation  have  always 
remained  firm  and  true  to  their  religion  : at  the  same  time,  all 
religions,  without  exception,  are  tolerated  in  Russia.  In  the 
year  1681,  in  the  reign  of  Czar  John  Vasilievitz,  Pope  Gregoiy 

hut  Metropolitan  ;-.nd  Ardii)ishop  have  Png  been  almost  s ynonymon', 
and  their  oilic.  s also  much  the  same. 


OF  THE  RUSSIAN  GREEK  CHURCH.  80 


XHl.,  proposed  to  that  sovereign  that  tlie  Lutheran  clergy 
should  he  banished  from  Russia  ; but  he  was  answered,  that  in 
that  country  all  nations  have  a free  exercise  of  their  religions ; 
and  now  in  Russia  there  are  Lutherans,  Calvinists,  Hernhutters, 
Armenians,  Jews,  Mahometans,  Pagans,  Hindoos,  &:c.  &.c.  Ro- 
man Catholics  aie  to  be  met  with  in  almost  every  government, 
particularly  in  those  conquered  from  the  Polish  dominions  : 
their  clergy  are  governed  by  their  own  rulers,  and  are  totally 
independent  of  the  liussian  ecclesiastical  jurisdiction. 

Peter  likewise  introduced  a considerable  change  into  the 
manner  of  governing  the  church.  The  splendid  dignity  ot 
patriarch,  which  apjnoached  too  near  the  lustre  and  preroga- 
tives of  majesty,  not  to  be  offensive  to  the  emperor  and  burnen- 
some  to  the  people,  was  suppressed,  in  1721,  hy  this  spirited 
monarch,  who  declared  himself  (and  thus  became,  like  the 
British  monarch,]  head  of  the  national  church. 

'J'he  functions  of  this  high  and  important  office  were  entrust- 
ed with  a council  assembled  at  St.  Petersbuigj,  which  was  called 
the  Holy  Synod ; and  one  of  the  archbishops,  the  most  distin- 
guished by  his  integrity  and  prudence,  was  appointed  as  presi- 
dent of  it. 

The  other  orders  of  the  clergy  continued  in  their  respective 
rank  and  offices;  but  both  their  revenues  and  their  authority 
were  considerably  diminished.  It  was  resolved  at  first,  in  this 
general  reformation,  to  abolish  all  monasteries  and  convents,  as 
prejudicial  to  the  public,  and  unfriendly  to  population  ; but  this 
resolution  w as  not  put  in  execution  ; on  the  contrary,  the  empe- 
ror himselt  erected  a magnificent  monastery  in  honor  of  Alexan- 
der Neu-sky,  w horn  the  Russians  place  in  the  list  of  their  heroes 
and  saints. 

DisTi.vGi’iSHixG  Doctrines. — This  church  agrees  almost  in 
every  point  of  doctrine  w ith  the  Greek  Church  subject  to  the 
patriarch  of  Constantinople.  If,  of  course,  receives  seven 
Alsyteries  or  sacraments  ; admits  no  statues  or  graven  images, 
but  pictures  onl}',  upon  which  the  name  of  the  saint  must  al- 
ways be  inscribed.  Dr.  King  assures  us,  that  the  more  learned 
of  the  Russian  clergy  “ would  wiiiingiy  allow  no  picture  or 
representation  whatever  of  God  the  Father  ; for  the  figure  of 
‘ the  ancient  of  days,’  from  I'aniel’s  vision,  whose  ‘ garment 
was  white  as  snow',  and  the  hair  ol  his  head  like  fhe  pure  wool,’ 
is  by  them  interpreted  to  be  the  second  person  of  the  Trinity, 
who  so  appeared  to  the  prophet  ; }'et  it  must  be  confessed,  that 
the  common  practice  is  <o  contrary  to  their  opinions,  that,  in  a 
great  number  of  churches,  as  well  ancient  as  modern,  this 
figure,  and  Jesus,  and  the  Dove,  are  painted  together  to  signify 
the  Trinity : nay,  there  is  now  in  the  church  of  St.  Nicholas  at 
Petersburg,  a picture  of  an  old  man  holding  a globe,  and  sur- 
jxiunded  with  angels,  on  which  God  the  Father  is  inscribed.” 
Dr.  King  further  observes,  that  during  tlie  reign  of  Peter  the 
Great,  the  synoii  censured  the  use  of  such  pictures,  and  petition- 
ed the  emperor  that  they  might  be  taken  down  ; when  he,  thougli 


00 


RELIGION  AND  CEREMONIES 


concurring  in  opinion  with  the  synod,  declined  giving  any  com- 
mand for  that  purpose,  conceiving  that  his  subjects  were  not 
ripe  for  such  a reformation,  and  that  if  attempted,  it  might  give 
rise  to  an  insurrection. 

The  Apostles'  Creed  is  received  by  the  members  of  this 
church,  as  containing  nothing  repugnant  to  sound  doctrine  ; 
but  it  is  not  sanctioned  by  public  authority,  like  the  A'Icent 
and  Athanasian  Creeds  ; nor  is  this  last  ever  recited  in  public. 
We  are  told,  that  “ in  the  Russian  Greek  church  there  are  nei- 
ther sermons,  nor  exhortations,  nor  catechising.'’  But  such  an 
assertion,  without  explanation  or  qualification,  can  scarcely  be 
admitted,  particularly  as  the  contrary  can  be  evidently  proved 
by  there  being  many  volumes  of  sermons,  exhortations,  and 
catechetical  lectures,  printed  and  published  by  the  Russian 
clergy.  They  have  also  been  charged  with  rebapiizing  all 
proselytes  from  other  communions  ; but  this  Archbishop  Platon 
denies,  and  remarks,  that,  in  regard  to  baptism,  they  do  not 
differ  in  any  thing  from  the  church  of  Rome, — that  they  do  not 
rehaptize  proselytes  from  any  communion  of  Christians,  except- 
ing those  who  are  unsound  in  the  doctrine  of  the  Trinity  ; and 
that  all  others  are  admitted  members  of  their  church,  on  their 
submitting  to  the  mystery  of  the  Holy  Chrism. 

Worship,  Ritks,  and  Ceremonies. — k nder  these  heads 
likewise,  there  is  but  little  worthy  of  remark  here,  unless  that, 
in  addition  to  the  forms  and  services  of  the  Greek  church,  most 
of  which  the  Russians  have  all  along  adopteil,  they  still  retain 
various  ceremonies  and  superstitions  of  their  own.  At  present, 
however,  instead  of  strictly  observing  all  the  canonical  hours, 
they  have  service,  both  in  monasteries  and  parish  churches,  only 
thiee  times  a day  ; viz.  the  vespers, — the  matins, — and  -the  lit- 
urgy, or  communion. 

u he  church  service,  in  general,  is  performed  in  the  Sclavo- 
nian  language  ; but  in  some  places  it  is  also  performed  in  the 
Greek,  both  ancient  and  modern  : and.  in  the  administration  of 
the  sacrament  of  the  Lord’s  Supper,  they  use  the  liturgies  of 
St.  Basil  and  St.  Chrysostom. 

The  Greek  Church  does  not  allow  any  musical  instruments  ; 
but  the  rhyme  observed  in  singing  the  hymns  produces  a melo- 
dy, with  which  the  ear  may  be  very  well  entertained. 

Every  person  is  obliged,  by  the  civil  law,  to  communicate  at 
least  once  in  the  year,  which  is  commonly  done  in  the  fast  be- 
fore Easter  ; and  they  scarcelj'  ever  receive  the  holy  communion 
oftener. 

“ If  there  be  any  who  desire  to  participate  of  the  holy  mys- 
teries, the  priest  is  to  divide  the  two  remaining  portions  of  the 
holy  lamb,”  i.  e.  the  last  two  of  the  five  consecrated  loaves, 
‘‘  into  as  many  small  parts  as  will  be  sufficient  for  all  the  com- 
municants ; and,  putting  them  into  the  holy  cup,  he  administers 
the  body  and  blood  of  the  Lord  together,  according  to  custom. 
But  they  are  not  to  receive  till  after  the  deacon  has  said  : Dran' 
2iear  raith  faith  and  godly  fear.  Then  they  who  com.municate 


UF  THE  RUSSIAN  GREEK  CHURCH.  91 


are  to  go  near,  one  after  another,  bowing  with  all  humility  and 
reverence  ; and,  holding  their  hands  crossed  on  their  breasts, 
are  to  receive  the  divine  mysteries  ; the  priest,  as  he  distri- 
butes them,  mentions  every  communicant’s  name  ; A'.  A',  the 
servant  of  God,  doth  partake  of  the  pure  and  holy  body  and  blood 
of  our  Lord,  our  God,  and  our  Saviour  Jesus  Christ,  for  the  re- 
mission of  his  sins,  and  for  eternal  life.  Aincn.  The  communi- 
cant then  wipes  liis  lips  with  the  Iiofy  covering,  and  kissing  the 
holy  cup,  retires  bowing. 

In  the  Greek  Church  there  are  two  offices  for  the  benediction 
or  sanctification  of  the  water,  called  in  the  Euchulogion,  “The 
office  of  the  lesser  Sanctification,”  which  may  be  performed  at 
any  time  when  there  is  a want  of  holy  water  for  baptism,  or 
any  other  use  of  the  church  ; and  “ The  office  of  the  Great 
Sanctification,”  which  is  celebrated  on  the  Holy  Theophany  or 
Epiphany,  about  the  first  of  January,  in  memorj’  ol  the  baptism 
01  Christ ; by  ^vhich  the  Greeks  believe  that  the  nature  of  all 
waters  is  sanctified  ; and  that  such  virtue  remains  in  them  after 
this  ceremony,  that  those  taken  in  the  night,  when  this  service 
is  performed  in  the  church,  will  remain  uncorrupted  for  years, 
and  be  as  fresh  water  just  taken  from  the  spring  or  river. 

This  solemnity  is  annually  celebrated  at  Petersburg  in  the 
following  manner  : — On  the  river  Neva,  upon  the  ice,  which 
is  then  strong  in  that  country,  there  is  erected  for  this  ceremony, 
a kind  of  temple  of  wood,  usually  of  an  octagonal  figure,  paint- 
ed and  richly  gilt,  having  the  inside  decorated  with  various 
sacred  pictures,  representing  the  baptism  of  our  Saviour,  his 
transfiguration,  and  some  other  parts  of  his  life,  and  on  the  top 
a picture  of  St.  John  the  Baptist.  This  is  called  the  Jordan, 
which  name  used  to  signify  the  baptistry  or  font,  or  any  basin 
in  which  holy  water  is  consecrated.  There  the  attention  of  the 
spectators  is  drawn  to  a large  emblem  of  the  Holy  Ghost,  ap- 
pearing to  descend  from  heaven,  a decoration  common  to  al- 
most all  Greek  churches,  in  which  a peristerion,  or  dove,  as  a 
symbol  of  the  Holy  Ghost,  is  usually  suspended  from  four  small 
columns  which  support  a canopy  over  the  Holy  Table.  The 
Jordan  is  surrounded  by  a temporary  hedge  of  the  boughs  of 
fir-trees  ; and,  in  the  middle  of  the  sanctuarj'  or  chancel  is  a 
square  space,  where  the  broken  ice  leaves  a communication 
with  the  water  running  below,  and  the  rest  is  ornamented  with 
rich  tapestry.  Around  this  temple  a kind  of  gallery  is  erected, 
and  a platform  of  boards,  covered  with  red  cloth,  is  laid  for 
the  procession  to  go  upon,  guarded  also  by  a fence  of  boughs. 
The  gallery  communicates  with  one  of  the  window^s  of  the 
Imperial  palace,  at  which  the  emperor  and  his  family  come  out 
to  attend  the  ceremony,  which  begins  as  soon  as  the  liturgy  is 
finished  in  the  chapel  of  the  Imperial  palace,  and  the  regiments 
of  guards  have  taken  post  on  the  river.  Then,  at  the  sound  of 
the  bells,  and  of  the  artillery  of  the  fortress,  the  clerks,  the 
deacons,  the  priests,  the  archimandrites,  and  the  bishops,  dress- 
ed in  their  richest  robes,  carrying  in  their  hands  lighted  tapers. 


9!2 


RELIGION  AND  CEREMONIES 


the  censer,  the  Gospel,  and  the  sacred  pictures  and  banners, 
proceed  from  the  chapel  to  the  Jordan,  singing  the  hymns  ap- 
pointed in  the  office,  and  lollowed  by  the  emperor,  the  grand 
duke,  the  senators,  and  the  whole  court. 

When  arrived  at  the  place  where  the  ice  is  broken,  the  arch- 
bishop of  Moscow,  or  other  officiating  bishop,  descends,  by 
means  of  a ladder,  to  the  side  of  the  water.  There  he  reads 
the  prayers  appointed  in  the  office, — dips  his  cross  three  times, 
and  ends  the  ceremony  by  an  exhortation  appropriate  to  it  ; 
and  the  waters  are  then  thought  to  be  blessed.  As  soon  as  the 
service  is  finished,  the  artillery  and  soldiers  fire  ; after  which 
the  prelate  sprinkles  the  water  on  the  company  around  him, 
and  on  the  colours  of  all  the  regiments  that  happen  to  be  at 
Petersburg,  which  are  planted  round  the  Jordan.  He  then  re- 
tin  s,  when  the  people  crowd  towards  the  hole,  and  drink  of  the 
waters  with  a holy  avidity.  “ Notwithstanding  the  cold,  the 
mothers  plunge  their  infants,  and  the  old  men  their  heads  into 
them.  Ev(  ry  body  makes  it  a duty  to  cair\'  away  some  for  the 
purification  their  houses,  and  curing  certain  distempers, 
against  which  the  good  Russians  pretend  this  holy  water  is  a 
powerful  specific.” 

Cut-iiCH  CovKRNMENT  AND  DISCIPLINE. — Fiom  the  first  in- 
troduction of  Chiistianity  into  Russia,  till  the  year  1689,  this 
church  had  been  always  subject  to  the  patriarch  of  Constanti- 
nople. but  no  sooner  was  Job  consecrated  patriarch  of  Russia, 
than  she  declared  herself  independent  of  the  other  ; yet  it  ap- 
pears that  she  has  since  frequently  appealed  to  the  see  of  Con- 
stantinople, not  only  in  the  way  of  advice,  but  judicially. 
Thus,  it  was  by  the  authority  of  the  patriarch  of  Constantino- 

f)!e,  that  Alexis,  father  of  Peter  the  Great,  deposed  J^'ikon,  the 
lussian  patriarch,*  whose  jiower  and  influence  had  arisen  to 
that  astonishing  height,  that  he  even  excommunicated  the  Czar. 
Peter  the  Great  was  too  clear-sighted  not  to  discern  the  dan- 
gerous consequences  of  this  enormous  power  of  the  patriarchs, 
which  had  grow  n up  by  degrees,  from  l oncessions  made  to  them 
by  the  Czars, — from  the  gieat  wealth  that  they  possessed, — 
from  their  influence  with  the  clergy,  and  Irom  their  family  con- 
nexions ; and  therefore,  upon  the  death  of  the  patriarch  Jld- 
rian,  in  1700,  he  suppressed  that  dignity,  and  gave  the  admin- 
istration of  the  affairs  of  the  patriarchate  'MSte.phe.n  Ja~jir.r$ky, 
metropolitan  of  Rezan,  with  the  title  of  Exurch  or  vicege- 
rent of  the  patriarchal  see.  But  small  and  daily  occurrences 
were  the  only  business  which  came  belore  the  exan  h ; all  af- 
fairs of  importance  were  brought  before  the  sovereign,  or  an 
assembly  of  the  other  bishops,  to  deliberate  upon  them  ; which 
assembly  of  the  exarch  and  bishops  was  then  known  by  the 
name  of  the  Holy  Council. 

* This,  however,  did  not  take  place  without  the  formality  cf  a coun. 
Cil,  which  was  held  in  1667. 


OF  THE  RUSSIAN  GREEK  CRURCH.  93 


Tliis  government  of  the  Exarchy  lasted  only  till  the  year 
1721,  when  Peter  the  Great  declared,  in  a full  assembly  of  the 
clerg)',  that  he  thought  a patriarch  to  be  neither  necessaiy  for 
the  administration  of  church  afl'airs,  nor  expedient  for  the  state  ; 
and  therefore  he  had  determined  to  introduce  another  form  of 
ecclesiastical  government,  which  should  keep  the  medium  be- 
tween that  of  a single  person  and  general  councils  ; and  this  new 
mode  was  to  be  a constant  council  or  synod,  with  the  name  of 
The  Holy  Legislative  Synod.  Of  this  college  or  synod,  whose 
seat  was  fixed  at  St.  Petersburg,  he,  at  the  same  time,  declared 
himself  to  be  the  supreme  judge,  as  well  as  liead  of  the  church, 
it  at  first  consisted  of  twelve  members,  three  of  whom  were 
bishops,  and  the  rest  archimandrites,  hegumens,  and  profo- 

{)opes,  &c.  ; but  the  number  has,  since  his  time,  been  frequent- 
y changed  by  the  sovereign,  on  whose  wdll,  the  nomination  of 
all  the  members,  their  appointments  as  such,  and  the  time  they 
serve  in  that  capacity,  entirely  depend.  And,  besides  these, 
an  officer,  a layman,  called  the  Chief  Procurator,  always  attends 
at  their  deliberations,  who  is  considered  as  placed  there  on  the 
part  of  the  crown,  and  has  a negative  upon  all  their  resolutions, 
till  they  are  laid  before  the  sovereign.  Every  member,  before 
he  is  qualified  to  sit,  is  also  obliged  to  take  an  oath  of  allegiance, 
couched  in  the  strongest  terms,  in  which  it  is  declared,  that  no 
other  than  the  sovereign  should  be  considered  as  its  head  ; so 
that  the  checks  put  to  the  power  of  the  clergy  bj’  the  establish- 
ment of  this  ecclesiastical  college,  are  so  efl'ectual,  that  no  prince 
in  the  world  can  now  have  less  to  fear  from  them  than  the  sov- 
ereign of  Russia.  At  the  same  time,  to  elevate  this  college  in 
the  minds  of  the  people,  and  to  prevent  their  looking  upon  it 
like  the  inferior  colleges,  it  was  ordered,  that  in  all  spiritual 
concerns  it  should  have  the  same  power  as  the  senate  ; — the 
same  respect ; — the  same  obedience,  and  the  same  right  to  pun- 
ish the  refractory.  But  in  mixed  cases  which  concern  both  the 
temporal  and  spiritual  government,  it  was  decreed,  that  the 
synod  should  consult  with  the  senate,  and  present  their  com- 
mon judgment  to  the  emperor  for  his  approbation. 

Though  matters  belonging  to  the  synod  were  clearly  defined 
and  ascertained  in  the  Spiritual  Regulation,  yet  its  members 
were  further  empowered  to  make  new  laws,  first  presenting 
them  to  the  emperor  for  his  approbation.  And  Peter,  having 
l)laced  the  constitution  and  affairs  of  the  Russian  church,  on  this 
footing,  wrote  a letter  to  Jeremias,  then  patriarch  of  Constanti- 
nople, stating  the  changes  which  he  had  made  in  the  ecclesiasti- 
cal government  of  his  country,  and  desiring  his  approbation  : 
to  this  the  patriarch  replied,  in  a letter  dated  23d  September, 
1723,  “ that  he  fully  approved  of  the  whole  ; and  all  the  patri- 
archs, since  that  time,  have  honoured  the  synod  with  the  name 
of  the  Patriarchal."* 

To  the  synod  the  election  of  bishops  was  entrusted  by  the 

’ Dr.  King,  p.  446. 

9 


04 


RELIGION  AND  CEREMONIES 


Spiritual  Regulation,  and  at  the  same  time  the  manner  ot 
election  is  there  prescribed  ; the  synod  is  to  nomhiate  two 
candidates,  and  present  them  to  the  sovereign,  of  whom  ne 
is  to  make  choice  of  one.  The  persons  most  eligible  to  this 
dignity  are  the  archimandrites,  and  hegumens  who  belong  to 
the  synod  ; and,  after  them,  other  distinguished  archimandrites 
who  are  entrusted  with  affairs  to  the  synod  from  their  dioceses, 
and,  attending  in  St.  Petersburg,  give  proofs  of  their  abilities  in 
conducting  the  concerns  of  the  church.  In  this  respect  Peter 
seems  to  have  made  no  great  innovation  or  change  ; for  the 
election  and  confirmation  of  the  superior  clergy  in  Russia  al- 
ways depended  upon  the  sovereign,  though  the  ecclesiastics 
had  a share  in  the  election. 

For  the  government  of  his  diocese,  each  bishop  has  a con- 
sistoiy  in  the  chief  city,  which  is  composed  of  three  members, 
either  archimandrites,  hegumens,  or  protopopes,  all  appointed 
by  the  bishop.  And  subordinate  to  the  consistory  are  many 
lesser  courts  of  judicature,  called  Cantoirs,  in  which  there  are 
generally  two  members  and  their  secretaries.  Appeals  lie  from 
the  cantoirs  to  the  consistory,  from  the  consistory  to  the  bishop, 
and  from  the  bishoj)  to  the  synod. 

The  Clergy,  Monks,  Nuns,  &c. — The  episcopal  order  in 
Russia  is  distinguished  by  the  different  titles  of  metropolitan, 
archbishop,  and  bishop.  The  titles  of  metropolitan  and  arch- 
bishop are  not  attached  to  the  see,  as  in  England  ; but  are,  at 
present,  merely  personal  distinctions  conferred  by  the  sovereign, 
which  give  the  possessors  no  additional  power,  and  scarcely  any 
precedence  ; for  every  bishop  is  independent  in  his  own  dio- 
cese, or  dependent  only  on  the  synod. 

'J’he  clergy  are  divided  into  regular  and  secular.  The  form- 
er are  of  the  monastic  order,  the  latter  are  the  parochial  clergy, 
who  are  not  only  allowed  to  marry  once,  but  formerly,  a secular 
priest  could  not  be  ordained  without  being  married;  and,  if  his 
wife  died,  he  was  obliged  to  quit  his  priesthood,  and  either 
■,  retire  to  a monastery,  or  submit  to  take  some  inferior  office  in 
the  church  ; so  strictly  was  he  “ the  husband  of  one  wife.” 
That  practice  is  now  changed  ; but  still  the  secular  clergy  are 
never  permitted  to  marry  twice,  unless  they  relinquish  their 
function,  and  become  laymen. 

They  are  called  papas*  or  popes,  i.  e.  fathers  ; and  the 
highest  dignity  to  which  they  can  aspire  is  that  of  protopope, 
or  first  pope  in  those  churches  where  there  are  several.  One  of 
this  order  may  in&ed  be  promoted  to  a bishopric,  after  the 
death  of  his  wife,  bii  he  must  first  assume  the  habit. 

The  word  papa  or  pope,  was  given  indiscriminately,  in  the  first  ages 
of  Christianity,  to  all  bishops,  and  in  the  East,  to  all  ecelesiastics,  till 
Gregory  the  Vllth  ordered  it  to  be  reserved  to  the  Bishop  of  Rome 
alone.  But  the  separation  between  the  Latin  and  Greek  churches  hav- 
ing taken  place  before  his  pontificate,  the  Greek  Christians  did  not 
respect  this  order,  and  therefore  stiH  designate  their  inferior  clergy  by 
the  title  of  papas  or  popes. 


OF  T.4E  GEORGIANS  AND  MINGRELIANS.  9o 


Peter  did  not  think  it  necessary  to  suppress  monasteries  and 
nunneries  ; but  he  restricted  their  number,  and  enacted  laws 
for  their  better  regulation.  Among  others,  the  age  before 
which  no  person  was  to  be  received  a monk  was  fixed  at 
thirty. 

Most  of  the  rules  that  were  made  for  the  regulation  of  monks 
and  monasteries,  were,  at  the  same  time,  meant  to  extend  to 
nuns  and  their  societies  ; for  which  some  additional  laws  were 
likewise  enacted.  By  these  it  is  determined  that  no  nun  shall 
receive  the  tonsure  before  she  is  .sixty  years  of  age  ; at  least, 
never  before  fifty. 

The  number  of  monks  is  supposed  to  be  upwards  of  6,000, 
and  of  nuns  more  than  5,000. — The  other  priests  or  ecclesias- 
tics belonging  to  monasteries  and  cathedrals  are  to  the  number 
of  2,000. 

No  Christian  country  has  so  few  sects  and  such  great  union  in 
religious  .sentiment  and  practice,  as  Russia. 


THE  GEORGIAN  AND  MINGRET.IAN  GREEK  CHURCHES. 

With  regard  to  the  other  independent  Greek  churches,  viz. 
those  of  the  Georgians  and  Mingrelians,  or,  as  they  were  an- 
ciently called,  the  Iberians  and  Colchiaris,  1 have  not  as  yet 
been  able  to  learn  any  thing  authentic,  and  of  much  importance, 
further  than  what  is  told  us  by  Dr.  Mosheim,  who  observes, 
that  the  light  of  the  gospel  was  introduced  into  Iberia  by  means 
of  a female  captive,  in  the  fourth  century,  under  Canstantine 
the  Great,  and  that  they  have  declined  so  remarkably  since 
the  Mahometan  dominion  has  been  established  in  these  coun- 
tries, that  they  can  scarcely  be  ranked  in  the  number  of  Chris- 
tians. 

Such,  in  a more  especial  manner,  is  the  depraved  state  ol 
the  Mingrelians,  who  wander  about  in  the  woods  and  moun- 
tains, and  lead  a savage  and  undisciplined  life  ; for,  among 
the  Georgians,  or  Iberians,  there  are  yet  some  remains  of  reli- 
gion, morals,  and  humanity. 

Each  of  these  nations  has  a pontiff  at  their  head,  whom 
they  call  The  Catholic,  who  is  obliged  to  pay  a certain 
tribute  to  the  patriarch  of  Constantinople,  but  is,  in  every 
other  respect,  independent  on  any  foreigir  jurisdiction.  They 
have  also  bishops  and  priests  ; but  these  spiritual  rulers,  says 
Dr.  Mosheim,  “ are  a dishonour  to  Christianity,  by  their  ig- 
norance, avarice,  and  profligacy  ; they  surpass  almost  tlie  pop- 
ulace in  the  corruption  of  their  manners,  and  grossly  ignorant 
themselves  of  the  truths  and  principles  of  religion,  they  never 
entertain  the  least  thought  of  instructing  the  people.  If,  there- 
fore, it  be  aflSrmed,  that  the  Georgians  and  Mingrelians,  at 
this  day,  are  neither  attached  to  the  opinions  of  the  Mono- 


9G 


RELIGION  AND  CEREMONIES 


physites,  nor  to  those  of  the  J^estorians,  but  embrace  the  doc- 
trine of  the  Greek  church,  this  must  be  affirmed  rather  in  con- 
sequence of  probable  conjecture,  than  of  certain  knowledge, 
since  it  is  imposible  almost  to  know,  with  any  degree  of  pre- 
cision, what  are  the  sentiments  of  a people  who  seem  to  be 
in  the  thickest  darkness.  Any  remains  of  religion  that  are 
ebservable  among  them,  are  entirely  comprehended  in  cer- 
tain sacred  festivals  and  external  ceremonies,  of  which  the 
former  are  celebrated,  and  the  latter  are  performed,  without 
the  least  appearance  of  decency  ; so  that  the  priests  adminis- 
ter the  sacraments  of  baptism  and  of  the  Lord’s  supper  with  as 
little  respect  and  devotion  as  if  they  were  partaking  of  an  ordi- 
narj’  repast.”  Yet  Richard  Simon,  in  his  Critical  History  of 
the  Religions  and  Cttstorns  of  the  Eastern  f^ations,  endeavours 
to  remove,  at  least,  a part  of  the  reproach  under  which  the 
Georgians  and  Mmgrelians  labour  on  account  of  their  suppos- 
ed ignorance  and  corruption. 


THE  JACOBITE  MONOPHYSITES. 

The  Monojihysites  first  made  their  appearance  in  the  filth 
century,  and  Jacob^Albardai,  or  Baradceus,  as  he  is  called  by 
others,  who  flourished  about  A.  D.  530,  restored  the  sect,  then 
almost  expired,  to  its  former  vigour,  and  modelled  it  anew  ; 
hence  they  were  caWed  Jacobites  from  him.* 

This  denomination  is  commonly  used  in  an  extensive  sense, 
as  comprehending  all  the  Monophy sites,  excepting  the  Armeni- 
ans ; it  however  more  strictly  and  properly  belongs  only  to  the 
Asiatic  Monophysites,  of  which  Jacob  Albardai  was  the  restorer 
and  the  chief  ; and  as  these  difiFer  in  some  points  from  the  Cqpfs 
and  Abyssinians,  I here  propose  to  consider  the  Jacobites  in  this 
last  sense,  as  limited  by  Dr.  M‘Laine. 

The  head  of  the  Jacobites  is  the  Jacobite  patriarch  of  Anti- 
och, who,  from  the  fifteenth  centuiy  downwards,  has  always 
taken  the  name  of  Ignatius,  with  a view  to  shew  that  he  is  the 
lineal  successor  of  St.  Ignatius,  who  was  bishop  of  Antioch  in 
the  first  century,  and  consequently  the  lawful  patriarch  oi  An- 

In  the  seventeenth  century,  a small  body  of  the  Jacobites 
abandoned,  for  some  time,  the  doctrine  and  institutions  of  their 
ancestors,  and  embraced  the  communion  of  the  church  ot 
Rome.  .This  step  was  owing  to  the  suggestions  and  intripes 
of  Andrew  Achigian,  who  had  been  educated  at  Rome,  wpre 
he  imbibed  the  principles  of  Popery  ; and,  having  ob^ined 
the  title  and  dignity  of  patriarch  fiom  the  Roman  Pontiff,  as- 

* Some  of  the  most  violent  agents  in  the  French  Revolution  were 
Jacobites,  from  which  the  term  Jacoliin  has  become  a political  appel- 
lation. 


OP  THE  COPTIC  MONOPIIYSITES.  97 


sumed  tlie  denomination  of  Ignatius  the  XXIV.  After  the 
death  of  this  pretended  patriarch,  another  usurper,  whose  name 
was  Peter,  aspired  to  the  same  dignity,  and  taking  the  title  of 
Ignatius  XXV.  placed  himself  in  the  patriarchal  chair  : but 
the  lawful  patriarch  of  the  sect  had  credit  enough  with  the 
Turks  to  procure  the  deposition  and  banishment  of  this  pre- 
tender : and  thus  the  small  congregation  which  acknowledged 
his  jurisdiction,  was  entirely  dispersed. 

Since  then,  the  Jacobites  have  ever  persevered  in  their  re- 
fusal to  enter  into  the  communion  ot  the  Church  of  Rome,  not- 
withstanding the  earnest  entreaties  and  alluring  offers  that  have 
been  made,  from  time  to  time,  by  the  Pope’s  legates,  to  con- 
quer their  inflexible  constancy. 


THE  COPTIC  MONOPHYSITES,  OR  COPTS. 

This  name  has  long  been  used  to  comprehend  all  the  Chris- 
tians in  Egypt,  who  do  not  belong  to  the  Greek  Church,  but  are 
Monophysites,  and  in  most  respects  Jacobites.  Some  families 
of  Copts  are  to  be  found  in  the  Delta  ; but  they  chiefly  inhabit 
the  Said,  or  Upper  Egypt,  where,  in  some  instances,  they  oc- 
cupy whole  villages.  History  and  tradition  attest  their  descent 
from  the  people  whom  the  Arabs  conquered,  i.  e.  from  that 
mixture  of  Egyptians,  Persians,  and  particularly  Greeks,  who, 
under  the  Ptmemies  and  Constantines,  were  so  long  masters  of 

^he  gospel  was  preached  early  in  Egypt  ; tradition  says  by 
St.  Mark,  and  the  patriarch  of  Alexandria  is  still  considered 
successor  to  St.  Mark  there,  as  the  Pope  is  to  St.  Peter  at 
Rome.  Before  the  incursions  of  the  Saracens,  the  vulgar 
tongue  of  the  Egyptians  was  called  Coptic;  but,  since  ti  e 
sixteenth  centuiy,  the  Arabic  is  generally  spoken  in  Egyj  t. 
The  Christian  liturgy  is  however  said  to  be  still  in  Coptic, 
though  “ the  priests  understand  little  of  it  ; get  prayers  by 
heart,  and  pray  without  understanding.”  The  Copts  are  said 
to  be  very  fond  of  the  bustle  of  rites  and  ceremonies  that  suc- 
ceed each  other  with  rapidity.  They  are  always  in  motii  n 
during  the  time  of  service  : the  officiating  priest,  particularly,, 
is  in  continual  motion,  incensing  the  saints,  pictures,  book's, 
&c.  every  moment  ; and  they  have  many  monastaries  where 
the  monks  buiy  themselves  from  society  in  remote  .solitudes. 
Their  nunneries  are  properly  hospitals  ; and  few  enter  them 
but  widows  reduced  to  beggary.  Th^  have  a patriarch, 
whose  jurisdiction  extends  over  both  Egypts,  Nubia,  and 
Abyssinia,  and  who  resides  at  Cairo,  but  he  tiies  his  title  from 
Alexandria.  He  has  eleven  or  twelve  bishops  under  him,  be- 
sides the  Abuna,  or  bishops  of  the  Abyssinians,  whom  he  nom- 
inates and  consecrates. 


9* 


98 


RELIGION  AND  CEREMONIES 


Next  to  the  patriarch  is  the  bishop  or  titular  patriarch  of 
Jerusalem,  who  also  resides  at  Cairo,  because  there  are  but  few 
Copts  at  Jerusalem  ; he  is,  in  effect,  little  more  than  the  bishop 
of  Cairo,  except  that  he  goes  to  Jerusalem  every  Easter,  and 
visits  some  other  places  in  Palestine  near  Egypt,  which  own  his 
jurisdiction.  To  him  belongs  the  government  of  the  Coptic 
church,  during  the  vacancy  of  the  patriarchal  see.  The  ec- 
clesiastics are  said  to  be  in  general  of  the  lowest  ranks  of 
the  people,  and  hence  that  great  degree  of  ignorance  that 
prevails  among  them.  The  patriarch  makes  a short  discourse 
to  the  priests  once  a-year  ; and  the  latter  read  Homilies,  or 
rather  legends,  from  the  pulpit  on  great  festivals,  but  seldom 
preach. 

As  greater  error  in  regard  to  religion  no  where  prevailed 
than  in  Egypt  before  the  Christian  aera,  so  no  country  ever  ex- 
hibited more  sincere  or  greater  (Christian  piety  than  Egypt, 
and  the  north  of  Africa  in  general,  for  the  first  three  ages  of 
the  church.  We  read  of  synods  of  200  bishops  assembled 
there  ; of  164  bishops  under  one  metropolitan,  in  one  province 
alone,  viz.  Zengitana,  where  Carthage  stood  ; and  of  some 
hundreds  of  bishops  expelled  from  thence  by  Gensericus,  king 
of  the  Vandals.  And  whereas,  in  times  of  persecution,  the 
Christians  of  various  other  countries  were  apt  to  return  to  idol- 
atry, the  Africans  were  kept  in  the  true  religion,  by  the  bles- 
sing of  God,  on  the  zeal  and  diligence  of  St.  Cyprian,  Arno- 
bius,  Tertullian,  Origen,  St.  Augustine,  and  other  able  and 
pious  men  in  that  quarter  of  the  world. 

But  now,  how  amazing  the  change  ! little  more  than  the  mere 
shadow  of  Christianity  can  be  seen  in  Egypt,  and  in  point  of 
numbers,  there  are  not  to  be  found  there  more  than  60,000 
Christians  in  all. 


THE  ABYSSINIAN  MONOPHYSITES,  OR  THE 
CHURCH  OF  ABYSSINIA. 

.\s  to  the  Abyssinian  Christians,  they  surpass  considerable 
the  Copts,  both  in  their  numbers,  their  power,  and  their  opu- 
lence ; nor  will  this  appear  surprising,  when  it  is  considered 
that  they  live  under  the  dominion  of  at  least  a nominal  Chris- 
tian Emperor.  They,  nevertheless,  consider  the  Coptic  Al- 
exandrian pontiff  as  their  spiritual  parent  and  chief,  and  instead 
of  choosing  their  own  bishop,  receive  from  that  prelate  a 
primate,  whom  they  call  Abuna,{\.  e.  our  father]  and,  accord- 
ing to  some.  Catholic,  whom  they  acknowledge  as  their  spiritual 
ruler,  and  who,  as  well  as  the  patriarch  himself,  is  generally  of 
the  order  of  St.  Anthony.  But  the  emperor  has  a kind  of 
supremacy  in  ecclesiastical  matters.  He  alone  takes  cognizance 
of  all  ecclesiastical  causes,  except  some  smaller  ones  reserved 


OF  THE  ABYSSINIAN  MONOPHYSITES.  99 


to  the  judges  ; and  he  confers  all  benefices,  except  that  of  the 
Abuna. 

The  first  conversion  of  the  Abyssinians,  or  inbabitants  of 
Ethiopia  Superior,  to  Christianity,  is  attributed  by  some  to  the 
famous  prime  minister  of  their  queen  Candace,  mentioned  in 
the  8th  chapter  of  the  Acts  of  the  Apostles;  but  however  that 
may  be,  it  is  probable  that  the  general  conversion  of  that  great 
empire  was  not  perfected  belore  the  middle  of  the  fourth 
century,  when  Frumenlius,  son  of  a Tyrian  merchant,  conse- 
crated bishop  of  Axuma  by  Athanasius,  exercised  his  ministry 
among  them  with  the  most  astonishing  success.  They  were 
esteemed  a pure  church  before  they  embraced  the  sentiments 
of  the  Monopbysites  in  the  seventh  century,  or  sooner  ; and 
Dr.  iM'Laine  ventures  to  say,  that  even  since  that  period,  they 
are  still  a purer  church  than  that  of  Koine.”  All  accounts, 
however,  concerning  them  are  doubtful. 

They  boast  themselves  to  be  of  Jewish  extraction,  and  pre- 
tend to  imitate  the  service  of  the  Tabernacle  and  Temple  of 
Jerusalem  ; so  that  their  doctrines  and  ritual  form  a strange 
compound  of  Judaism,  Christianity,  and  superstition.  They 
practice  circumcision,  and  are  said  to  extend  the  practice  to 
females  as  well  as  males.  They  observe  both  Saturday  and 
Sunday  Sabbaths,  and  eat  no  meats  prohibited  bj'  the  law  of 
Moses.  They  pull  off  their  shoes  before  they  enter  their  church- 
es and  sit  upon  the  bare  lloor,  and  their  divine  service  is  said 
wholly  to  consist  in  reading  the  Scriptures,  administering  the 
Eucharist,  and  hearing  some  homilies  of  the  Fathers.  They 
read  the  whole  of  the  four  Evangelists  every  year  in  their 
churches,  beginning  with  St.  Matthew,  and  then  proceeding  to 
St.  Mark,  St.  Luke,  and  St.John,  in  order;  and  when  they  speak 
of  any  event,  they  say  “ It  happened  in  the  days  of  St.  Mat- 
thew,” f.  c.  while  they  were  reading  St.  Matthew’s  Gospel  in 
their  churches. 


mSTINCUISHING  DOCTRINE  OF  THE  WHOLE  SECT. 

T'nus  these  Monophysites,  both  Asiatic  and  .'\frican,  difier 
i>om  other  Christian  societies,  whether  of  the  Greek  or  Latin 
communion,  and  from  each  other,  in  several  points,  both  of 
doctrine  and  worship  ; though  the  principal  reason  of  their 
separation  lies  in  the  opinion  which  they  entertain  concerning 
the  nature  and  person  of  Jesus  Christ.  Following  the  doctrine 
of  iJioscorus,  Barsuma,  Xenias,  Fullo,  and  others,  whom  they 
consider  as  the  heads,  or  chief  ornaments  of  their' sect,  they 
maintain  that  in  Christ  the  rfreine  and  man  nature  rvere  re- 
duced into  one,  and  consequently  reject  both  the  decrees  of 
the  council  of  Chalcedon,  and  the  famous  letter  of  Leo  the 
Great. 


100 


RELIGION  AND  CEREMONIES 


Unsuccessful  Attempts  of  the  Church  of  Rome  to 
Convert  them. — Tlius  situated,  the  votaries  of  Home  might 
well  suppose  that  the  Monophysites  would  become  an  easy 
prey,  and  be  readily  brought  under  the  papal  yoke  ; and  they 
seem  to  have  been  no  less  indefatigable  in  attempting  the  sub- 
jection of  the  African  Monophysites,  than  of  those  in  Asia.  The 
Portuguese  having  opened  a passage  into  the  country  of  the 
Abyssinians  in  the  hlleenth  century,  this  was  thought  to  be  a 
favourable  occasion  for  extending  the  influence  and  authority 
of  the  Roman  pontiff".  Accordingly,  John  Bermudes  was  sent 
into  Ethiopia  for  this  purpose  ; and,  that  he  might  appear  with 
a certain  degree  of  dignity,  he  was  clothed  with  the  title  of 
Patriarch  oj  the  Abyssinians.  The  same  important  commis- 
sion was  afterwards  given  to  the  several  Jesuits  ; and,  at  first, 
several  circumstances  seemed  to  promise  them  a successful 
and  happy  ministiy.  But  the  event  did  not  answer  this  fond 
expectation,  for  the  Abyssinians  stood  so  firm  to  the  faith  of 
their  ancestors,  that  towards  the  end  of  the  sixteenth  century, 
the  Jesuits  had  almost  lost  all  hopes  of  succeeding  in  that  quar- 
ter. 


THE  ARMENIAN  CHURCH. 

It  appears  highly  probable,  tliat  both  the  Greater  and  the 
Lesser  Armenia  were  enlightened  with  the  knowledge  of  the 
truth  in  the  first  century,  or  early  in  the  second  ; but  the  Arme- 
nian church  was  not  completely  formed  till  the  beginning  of  the 
fourth,  when  Gregory,  the  son  of  Hitaar,  who  is  commonly  called 
the  Enlightener,  from  his  having  dispelled  the  darkness  of  the 
Armenian  superstitions,  converted  to  Christianity  Tiridates, 
king  of  Armenia,  and  all  the  nobles  of  his  court. 

In  consequence  of  this,  Gregory  was  consecrated  bishop  of 
the  Armenians,  by  Leontius,  bishop  of  Cappadocia,  and  his 
ministry  was  crowned  with  such  success,  that  the  whole  pro- 
vince was  soon  converted  to  the  Christian  faith. 

From  that  period  Armenia  has  undergone  so  many  revolu- 
tions, that  it  must  appear  more  remarkable  that  the  Armenians 
should  still  persevere  in  the  Christian  faith,  than  that  they 
should  deviate  in  many  particulars  from  the  original  doctrines 
of  their  church.  They  no  longer  exist  collectively  as  a nation, 
once  famous  for  the  wealth  and  luxury  of  its  monarchs  ; but 
successively  conquered  by,  and  alternately  subject  to,  the 
Turks,  Tartars,  and  Persians,  they  have  preserved  only  their 
native  language,  (and  even  it  is  disused  at  Constantinople,) 
and  the  remembrance  of  their  ancient  kingdom. 

On  the  other  hand,  the  state  of  religion  in  that  church  deriv- 
ed considerable  advantages  from  the  settlement  of  a vast 
number  of  Armenians  in  different  parts  of  Europe,  for  the  pur- 


OF  THE  ARMENIAN  CHURCH. 


101 


poses  of  commerce.  These  merchants,  who  had  fixed  their 
residence,  during  the  seventeenth  centurj-,  at  London,  Amster- 
dam, Marseilles,  and  Venice,  were  not  unmindful  of  the  in- 
terests of  religion  in  their  native  country.  And  their  situation 
furnished  them  with  favourable  opportunities  of  exercising  their 
zeal  in  this  good  cause,  and  particularly  of  supplying  their 
Asiatic  brethren  with  Armenian  translations  of  the  Holy  Scrip- 
tures, and  other  theological  books,  from  the  European  presses, 
especially  from  those  of  England  and  Holland.  These  pious 
and  instructive  productions,  being  dispersed  among  the  Arme- 
nians who  lived  under  the  Persian  and  Turkish  governments, 
contributed,  no  doubt,  to  preserve  that  illiterate  and  supersti- 
tious people  from  falling  into  the  most  consummate  and  deplor- 
able ignorance.”* 

Distinouishing  Doctrines. — The  Armenian  was  consider- 
ed as  a branch  of  the  Greek  Church,  professing  the  same  faith, 
and  acknowledging  the  same  subjection  to  the  see  of  Constan- 
tinople, till  near  the  middle  of  the  sixth  century,  wlieii  the 
heresy  of  the  Monophysites  spread  far  and  wide  tlirough  Africa 
and  Asia,  comprehending  the  Armenians  also  among  its  votaries. 
But,  though  the  members  of  this  church  still  agree  with  the  oth- 
er Monophysites  in  the  main  doctrine  of  that  sect  relating  to 
the  unity  of  the  divine  and  human  nature  in  Christ,  they  dilfer 
from  them  in  so  many  points  of  faith,  worship,  and  discipline, 
that  they  do  not  hold  communion  with  that  branch  of  the 
Monophysites  who  ajre  Jacobites  in  the  more  limited  sense  of 
that  term  ; nor,  1 believe,  with  either  the  Copts  or  the  Abyssin- 
ians. 

The  Armenians  believe  that  neither  the  souls  nor  bodies  of 
any  saints  or  prophets  departed  this  life,  are  in  heaven,  unless 
it  be  the  blessed  V'iigin,  and  tlie  prophet  Elias.  Yet,  notwith- 
standing their  opinion  that  the  saints  shall  not  be  admitted  into 
heaven  until  the  day  of  judgment,  “ by  a certain  imitation  of 
the  Greek  and  Latin  churches,  they  invoke  them  with  prayers, 
reverence  and  adore  their  pictures  or  images,  and  burn  lamps 
to  them,  and  candles.  The  saints  which  are  commonly  invok- 
ed by  them,  are  all  the  prophets  and  apostles,  likewise,  St.  Sil- 
vester, St.  Savorich,  &c.” 

Worship,  Rites,  and  Ceremonies. — “ Their  manner  of 
worship  is  performed  after  the  Eastern  fashion,  bj'  prostrating 
their  bodies,  and  kissing  the  ground  three  times,  (which  the 
Turks  likewise  practise  in  their  prayers.)  At  their  first  en- 
trance into  the  church,  they  uncover  their  heads,  and  cross 

* Dr.  Mosheim’s  EccI.  Hist.  vol.  v.  pp.  261-2.  Many  religious 
books,  principally  Bibles,  Liturgies,  and  the  beatific  visions  of  their 
saiuts,  have  also  been  printed  at  Venice  and  Constantinople.  In  1704, 
the  Acts  of  the  Apostles  were  translated  into  Armenian  verse  by 
Cosmo  di  Carltognano ; and  in  1737  they  printed  St.  Chrysostom’s 
“ Commi  alary  on  St.  John,"  at  Constantinople,  where  the  Arnieniao 
press  is  still  employed. 


102  RELIGION  AND  CEREMONIES 


themselves  three  times,  but  afterwards  cover  their  heads,  and 
sit  cross-legged  on  carpets,  after  the  manner  of  the  Turks. 
The  most  part  of  their  public  divine  service  they  perform  in 
the  morning,  before  day,  which  is  very  commendable,  and  I 
have  been  greatly  pleased  to  meet  hundreds  of  Armenians  in  a 
summer  morning  about  sun-rising,  returning  from  their  devo- 
tions at  the  church,  wherein,  perhaps  the)'  had  spent  two  hours 
before,  not  only  on  festival,  but  on  ordinary  days  of  work  : in 
like  manner,  they  are  very  devout  on  vigils  to  feasts,  and  Sat- 
urday evenings,  when  they  all  go  to  church,  and,  returning 
home,  perfume  their  houses  with  incense,  and  adorn  their  little 
pictures  with  lamps.  In  their  monasteries  the  whole  Psalter  of 
David  is  read  over  every  tw'enty-four  hours  : but,  in  the  cities 
and  parochial  churches,  it  is  otherwise  observed  ; for  the  Psal- 
ter is  divided  into  eight  divisions,  and  every  division  into  eight 
parts  ; at  the  end  of  eveiw  one  of  which  is  said  the  Gloria  Patri, 
&c.”* 

The  Armenian  is  the  language  that  is  still  used  in  the  servi- 
ces of  this  church  ; and  in  her  rites  and  ceremonies  there  is  so 
great  a resemblance  to  those  of  the  Greeks,  that  a particular 
detail  here  might  be  superfluous.  Their  liturgies  also  are 
either  essentially  the  same  with  those  of  the  Greeks,  or  are  at 
least  ascribed  to  the  same  authors. 

Church  Government  and  Discipline. — When  the  Arme- 
nians withdrew  from  the  communion  of  the  Greek  church,  they 
made  no  change  in  their  ancient  episcopal  form  of  church  gov- 
ernment : they  only  claimed  the  privilege  of  choosing  their  own 
spiritual  rulers.  The  name  and  office  of  patriarch  was  continu- 
ed ; but  three,  or  according  to  Sir  P.  Kicaut,  four  prelates, 
shared  that  dignity.  The  chief  of  these  resides  in  the  monaste- 
ry  at  Ekmiazin,  near  Erivan,  and  at  the  foot  of  Mount  Ararat, 
in  Turcomania  ; his  jurisdiction  extends  over  Turcomania,  or 
Armenia  Major,  and  he  is  said  to  number  among  his  sufifragans 
no  few'er  than  forty-two  archbishops,  each  of  whom  may  claim 
the  obedience  of  four  or  five  suffragans. f His  opulent  revenues 
of  600,000  crowns,  are  considered  only  as  a fund  for  his  nume- 
rous charities  : for,  though  elevated  to  the  highest  rank  of  ec- 
clesiastical power  and  preferment,  he  rejects  all  the  sjilendid 
insignia  of  authority  ; and,  in  his  ordinary  dress,  and  mode  ot 
living,  he  is  on  a level  with  the  poorest  monastic.  Nay,  the 
Armenians  seem  to  place  much  of  their  religion  in  fastings  and 
abstinences  ; and,  among  the  clei'gy,  the  higher  the  degree,  the 

* Sir  P.  Ricaut,  pp.  407-8.  M.  Tavernier  observes,  that  “ they 
all  put  off  their  si'oes  before  they  go  into  church.  Nor  do  the  Arme- 
nians kneel,  as  in  Europe,  but  stand  all  the  while  upright.’’ — Lib.  i. 
c.  3. 

+ Father  Simon  has  subjoined  to  his  Crit.  Hist.  (p.  184,  &c.)  a list  of 
the  churches  that  are  subject  to  this  grand  patriarch.  But  this  list, 
though  taken  from  Uscanus,  an  Armenian  bishop,  is  said  by  Dr.  Mo- 
sheim  to  be  “ defective  in  many  respects.” 


OF  THE  NESTORIAN  CHURCHES.  103 


lower  they  must  live,  insomuch,  that  it  is  said  the  archbishops 
live  on  nothing  but  puise. 

In  the  Armenian  church,  as  in  the  Greek,  a monaster}'  is  con- 
sidered as  the  only  proper  seminary  for  dignilied  ecclesiastic ; 
for  it  seems  to  be  a tenet  of  their  church,  that  abstinence  in  diet, 
and  austerity  of  manners,  should  increase  with  preferment. 
Hence,  though  their  priests  are  permitted  to  marry  once,  their 
patriarchs  and  mastaoets,  (or  martabets)  i.  e.  bishops,  rnust  re- 
main in  a state  of  strict  celibacy  ; at  least  no  married  priest  can 
be  promoted  in  their  church  until  he  shall  have  become  a wid- 
ower. It  is  likewise  necessary,  that  their  dignified  clergy 
should  have  assumed  the  sanctimonious  air  of  an  ascetic. 

Their  monastic  discipline  is  extremely  severe.  The  reli- 
gious neither  eat  flesh  nor  drink  wine  ; they  sometimes  continue 
in  prayer  from  midnight  till  three  o’clock  in  the  afternoon, 
during  which  time  they  are  required  to  read  the  Psalter  through, 
besides  many  other  spiritual  exercises. 


THE  NESTORIAN  CHURCHES. 

Names,  Rise,  Histoy,  &c. — The  denomination  ol  Chris- 
tians now  to  be  considered,  who  are  frequently  called  CTia/dce- 
ans,  from  the  countr}'  where  they  long  principally  resided,  de- 
rive the  name  of  JSi'estorians,  by  which  they  are  more  generally 
known,  from  JS'estorius,  a Syrian  and  patriarch  of  Constantino- 
ple, in  the  beginning  of  the  fifth  century  ; “ a man,”  says  Dr. 
Moshiem,  remarkable  for  his  learning  and  eloquence,  which 
were,  however,  accompanied  with  much  levity,  and  with  in- 
tolerable arrogance  and,  it  may  be  added,  with  violent  en- 
mity to  all  the  sectaries. 

The  occasion  of  the  fatal  controversy  in  which  he  involved 
the  church,  was  furnished  by  Anastasius,  who  was  honoured 
with  his  friendship. 

This  presbyter,  in  a public  discourse,  delivered  in  424,  de- 
claimed warmly  against  the  title  oi  Mother  of  God,  which  was 
then  frequently  attributed  to  the  Virgin  Mary  in  the  contro- 
\ersy  with  the  Arians,  giving  it  as  his  cminion  that  the  Holy 
Virgin  was  rather  to  be  called  Mother  of  Christ,  since  the  De- 
ity can  neither  be  born  nor  die,  and,  of  consequence,  the  Sou 
of  man  alone  could  derive  his  birth  from  an  earthly  parent. 
.S'esturius  applauded  these  sentiments,  and  explained  and  de- 
fended them  in  several  discourses.  But  both  he  and  his  friend 
were  keenly  opposed  by  certain  monks  at  Constantinople,  w ho 
maintained  that  the  Son  of  Mary  was  God  incarnate,  and  ex- 
cited the  zeal  and  fury  of  the  populace  against  him,  from  an 
idea  that  he  had  revived  the  error  of  Paulus  Samosatenus  and 
Photinus,  who  taught  that  Jesus  Christ  was  a mere  man.  His 
piscourses  were,  however,  well  received  in  many  places,  and 
had  the  majority  on  their  side,  particularly  among  the  monks 


104 


RELIGION  AND  CEREMONIES 


of  Egypt,  though  in  opposition  to  the  sentiments  and  whishes 
of  Cyril,  “ a man  of  haughty,  turbulent,  and  imperious  tem- 
per,” who  then  ruled  the  see  of  Alexandria. 

But  nothing  tended  so  much  to  propagate  with  rapidity  the 
doctrine  of  Ncstorius,  as  its  being  received  in  the  famous  school 
at  Eclessa,  where  the  youth  were  instructed  in  the  Nestorian 
tenets  ; and  the  writings  of  Nestorius,  and  his  masters,  the  re- 
nowned Theodorius  of  Ahpsuesiia , and  Diodorus  of  Tarsus, 
were  translated  from  the  Greek  into  the  Syriac  language,  and 
spread  abroad  throughout  Assyria  and  Persia.  And  the  famous 
Barsvmas,  who  w'as  ejected  out  of  his  place  in  this  school,  and 
consecrated  bishop  at  A'isibis  in  435,  laboured  with  incredible 
zeal  and  dexterity  to  procure  for  the  Nestorians  a solid  and  per- 
manent footing  in  Persia,  in  which  he  was  warmly  seconded  by 
Maanes,  bishop  of  Ardascira.  So  remarkable  was  the  success 
which  crowned  the  labours  of  Bar  si  mas,  that  his  fame  extended 
throughout  the  East  ; and  the  Nestorians,  who  still  remain  in 
Chalclsea,  Persia,  Assyria,  and  the  adjacent  countries,  consider 
him  alone  as  their  parent  and  founder.  Nor  did  his  zeal  and 
activity  end  here  ; for  he  erected  a famous  school  at  Nisibis, 
from  whence  issued  those  Nestorian  doctors,  w ho,  in  that  and 
the  follow'ing  centuries,  spread  abroad  their  tenets  through 
Egypt,  Syria,  Arabia,  India,  Tartar}',  and  China. 

It  is  proper  for  us  to  add,  to  the  lasting  honour  of  the  Nesto- 
rians, that  of  all  the  Christian  societies  established  in  the  East, 
they  have  been  the  most  careful  and  successful  in  avoiding  a 
multitude  of  superstitious  opinions  and  practices  that  have  in- 
fected the  Greek  and  Latin  Churches.” 

Although  the  Nestorians  have  fi.xed  their  habitations  chiefly 
in  Mesopotamia  and  the  adjacent  countries,  they  are  to  be  found 
throughout  the  east  of  Asia,  as  in  Tartary,  India,  &c.  in  greater 
numbers  than  any  other  sect  of  Christians,  whence  they  not  only 
call  themselves  the  Eastern  Oiristians,  as  already  observed,  but 
are  sometimes  so  called  by  others. 

The}'  celebrated  the  Eucharist  with  leavened  bread,  and  ad- 
minister it  in  both  kinds  : they  do  not  worship  images,  and 
they  allow  their  clergy  to  marry  once,  twice,  and  even  thrice  ; 
but  whether  this  liberty  extends  to  the  regular  clergy,  I hare 
not  yet  been  able  to  ascertain. 

Their  monks  are  habited  in  a black  gow'n,  tied  with  a 
leathern  girdle,  and  wear  a blue  turban  ; and  their  nuns  must 
^be  forty  years  old  before  they  take  the  monastic  habit,  which 
is  much  the  same  with  that  of  the  monks,  except  that  they 
tie  a kind  of  black  veil  about  their  heads,  and  about  their 
chins. 


OF  THF  NESTORIAN  CHURCH. 


106 


THE  NESTOR! ANS  OF  MALABAR,  USUALLY  CALLED 
THE  CHRISTIANS  OF  ST.  THOMAS. 

With  regard  to  the  Nestorians  who  inhabit  the  coast  of  Mal- 
abar and  Travancore,  and  are  commonly  called  the  Christians 
of  St.  Thomas,  and  by  some,  the  St.  Thorne  Oirislians,  there 
exists  much  difiference  of  opinion  as  to  their  origin.  The  Por- 
tuguese, who  first  opened  the  navigation  of  India,  in  the  fifteenth 
century,  and  found  them  seated  there  for  ages,  assert  that  St. 
Thomas,  the  apostle,  preached  the  gospel  in  India  ; and  that 
these  are  the  descendants  of  his  proselytes,  whose  faith  had 
been  subsequently  perverted  bj'  the  unwaiy  admission  of  the 
Nestorian  bishops  from  Mousul.  Others  observe,  that  Mar,  or 
St.  Thome,  is  considered  by  the  Nestorians  as  the  first  who 
introduced  Christianity  into  Malabar  in  the  fifth  or  sixth  centu- 
ry, and  as  their  first  bishop  and  founder,  from  whom  they  derive 
the  name  of  St.  Thorne  Christians  ; and  others,  that  they  were 
originally  a colony  of  Nestorians,  who  fled  from  the  dominions 
of  the  Greek  emperors;  after  Theodosius  the  II.  had  commenc- 
ed the  persecution  of  that  sect. 

The  Tiev.  Dr.  Buchanan,  vice-provost  of  the  college  of  Fort- 
William,  who  visited  these  Christians  in  1806,  and  counts  fiftj'- 
five  churches  in  Malayalaf  denies  that  they  are  Nestorians, 
and  observes  that  their  doctrines  “ are  contained  in  a veiy  few 
articles,  and  are  not  at  variance  in  essentials  with  the  doctrines 
of  the  church  of  England.  They  are  usually  denominated 
Jacobitcef  but  they  differ  in  ceremonial  from  the  church  of  that 
name  in  Syria,  and  indeed  from  any  existing  church  in  the 
world.  Their  proper  designation,  and  that  which  is  s.  nctioned 
by  their  own  use.  is  Syrian  Christians,  or  The  Syrian  Church 
of  Malayala."  Yet  the  Doctor  remarks,  that  they  acknow- 
ledge “ the  patriarch  of  Antioch,”  and  that  they  are  connected 
with  certain  churches  in  Mesopotamia  and  Syria,  215  in  num- 
ber, and  labouring  under  circumstances  of  discouragement  and 
distress  ; but  he  does  not  say  whether  it  is  to  the  Greek  or 
the  7aco6i<e  patriarch  of  Antioch  that  they  are  subject. 

So  lame,  indeed,  and  imperfect  are  the  best  accounts  which 
we  have  of  the  Greeks  and  their  church,  the  most  distinguished 
and  best  known  of  all  the  Eastern  Churches,  that  an  eminent 
and  respectable  divine  of  that  communion,  was  pleased  to  ob- 
serve, in  writing  to  the  author  of  this  work,  after  perusing  his 

* Mahyala  comprehends  the  mountains  and  the  whole  region  within 
them,  from  Cape  Comorin  to  Cape  Illi.  Whereas  the  province  oi Ma- 
labar, commonly  so  called,  contains  only  the  northern  districts,  not  in- 
cluding the  country  of  Travancore. 

t Their  Liturgy,  Dr.  B.  tells  us,  is  derived  from  that  of  the  early 
church  of  Antioch,  called  “ lAtur^ia  Jacobin  Ajiosloli.'''—\n6,  accord- 
ing to  Mr.  Gibbon,  “ the  Jacobites  themselves  had  rather  deduce  their 
name  and  pedigree  from  St.  James  the  Apostle.” 

10 


lOG 


RELIGION  AND  CEREMONIES 


MS.  on  the  subject  of  these  churches,  that  he  had  “ not  met, 
in  any  foreign  publication,  so  good  and  so  exact  a description 
of  the  Greek  church,  and  which  has  afforded  him  so  much 
pleasure  and  information  at  the  same  time,”  &c.  as  that  here 
presented  to  the  reader,  in  a state  very  considerably  improved 
by  this  divine’s  remarks  and  corrections,  and  by  his  also  kindly 
supplying  the  author  with  further  means  of  valuable  and  authen- 
tic information.  Aw'are  that  some,  if  not  many,  readers  are 
but  ill  qualified  to  judge  for  themselves  of  the  correctness  of 
what  is  here  said  on  the  subject  of  these  churches,  and  not  being 
at  liberty  to  publish  the  name  of  the  writer  of  this  letter, 
through  whose  kind  assistance  this  account  of  them  is,  in  a great 
measure,  what  they  will  now  find  it,  I have  conceived  it  in  a 
manner  a duty  which  1 owe  to  them,  to  lay  before  them  his 
opinion  of  it,  with  a view  to  their  satisfaction  ; and  if  I have  any 
other  motive  for  so  doing,  it  is  that  I might  thus  rouse  oth- 
ers, on  their  perceiving  how  much  we  have  yet  to  learn  on  this 
subject,  to  more  minute  inquiries  into  the  present  state  and 
condition  of  those  to  whom,  or  to  whose  forefathers  and  prede- 
cessors, we  are  all  very  highly  indebted,  for  as  much  as  it  was 
through  the  Greek  and  Eastern  Christians  that  the  light  of  the 
gospel  was  first  communicated  to  us,  and,  of  course,  that  we 
derive  all  the  comforts  and  blessings  which  we  enjoy  from  our 
religion. 


CHAP.  HI. 


PROTESTANTISM. 


From  the  time  in  which  the  government  of  the  Roman  Em- 
pire became  Christian,  under  the  reign  of  Constantine  the 
Great,  in  the  year  of  Christ  324,  no  great  or  sudden  change  took 
place  in  the  visible  character  of  the  church  till  the  Reformation 
from  Popery  in  the  sixteenth  century.  The  Reformation  was 
one  of  the  greatest  achievements  ever  accomplished  Iw  human 
effort,  aij^  the  greatest  blessing  that  the  grace  of  God  has  be- 
stowed u^n  the  church  since  the  Apostolic  age. 

When,  in  the  providence  of  God,  he*" designs  to  accomplish 
some  great  event,  he  raises  up  some  extraordina^  instrument, 
suited  to  the  nature  of  the  design.  This  appears  in  all  the  most 
important  transactions  recorded  in  sacred  or  profane  history. 
Such  a character,  in  a most  eminent  manner,  was  Martin  Luther. 
He  had,  indeed,  great  coadjutors  in  accomplishing  the  W'ork  of 
the  Reformation,  but  he  was  their  head.  Tt  has  been  observed, 
by  the  late  President  Dwight,  that  the  Catholic  Church,  at  the 
beginning  of  the  sixteenth  century,  was  the  strongest  power  that 
has  ever  existed  : for  all  human  power  consists,  essentially,  in 
a controul  over  the  minds  of  men.  And  this,  the  court  of  Rome 
is  supposed  to  have  possessed  in  a greater  degree  than  any  other 
government  or  monarch  has  ever  done. 

Luther  was  born  and  lived  in  the  Circle  of  Saxony,  in  Germa- 
ny, and  enjoyed  the  benefits  of  a liberal  education,  according  to 
the  customs  of  the  age.  His  early  life  was  devoted  to  study,  in 
which  he  made  uncommon  proficiency.  He  also  became,  early, 
a subject  of  the  grace  of  God,  and  his  religious  attainments  cor- 
responded with  his  uncommon  advancement  in  science.  He 
was  made  Professor  in  the  University  of  Wittemberg,  and  was 
the  principal  ornament  of  that  flourishing  institution. 

In  the  year  1517,  John  Tetzel,  a Dominican  Monk,  came  to 
Wittemberg  as  an  agent  of  Pope  Leo  X.  to  sell  Indulgences. 
Leo  was  engaged  at  that  time  in  the  erection  of  St.  Peter’s 
Church,  at  Rome,  the  most  magnificent  edifice  of  modern  times, 
and  was  obliged  to  adopt  extraordinary  measures  to  supply  his 
treasury.  For  this  purpose,  Tetzel  was  commissioned  to  offer  a 
plenary  pardon  of  all  sins,  past  and  future,  to  any  one  who  would 
pay  the  price  of  the  Indulgence.  And  the  price  of  these  was 
graduated  according  to  the  ability  of  the  person  to  make  the 
payment. 


108 


RISE  OF  THE  PROTESTANTS. 


Luther  was  now  thirty-four  years  of  age.  He  hat]  made  him- 
self well  acquainted  with  the  Holy  Scriptures,  which  were  very 
little  read  at  that  day,  even  by  such  as  were  educated  for  the 
service  of  the  church.  His  studies  and  reflections  had  convinc- 
ed him  that  many  of  the  sentiments  and  practices  of  the  church 
were  unscriptural  and  absurd,  although  he  had  not  examined 
them  with  any  unfavourable  prepossessions.  Hismind  was  for- 
cibly struck  with  the  audacity  of  Tetzel’s  pretensions,  and  he 
inveighed,  publicly,  in  the  city  of  Wittemberg,  against  this  gross 
abuse  of  the  original  design  of  indulgences,  and  even  against 
the  authority  of  indulgences  for  sin  in  any  form.  This  was  done 
with  a confidence  arisitig  from  the  deepest  conviction,  and  with 
a force  of  argument  which  overwhelmed  the  impious  Tetzel  and 
all  his  supporters. 

It  may,  here,  be  proper  to  take  a brief  view  of  past  events. 
The  Christian  church  had  been  gradually  declining  from  its 
primitive  purity,  had  advanced  in  pomp  and  worldly  grandeur, 
.and  had  made  the  most  painful  progress  in  errors  and  corrup- 
tions from  the  time  of  its  release  from  pagan  persecution  to  the 
present  period.  At  this  time  a calm  of  moral  dealh*pervaded 
the  Christian  world.  An  endless  round  of  senseless  ceremonies, 
with  an  unlimited  devotion  to  the  court  of  Rome,  passed  tor  the 
religion  of  Christ.  This  state  of  things,  however,  had  never 
been  attained  but  against  many  powerful  struggles  of  truth. 
Every  age  furnished  faithfbl  servants  of  righteousness,  who 
raised  a warning  voice  against  the  corruptions  of  the  times  and 
laboured  to  rouse  their  fellow  meji  to  just  views  of  the  truth  of 
God.  In  the  twelfth  and  thirteenth  centuries,  the  Waldenses 
had  many  pure  churches  of  Christ,  amid  the  lonely  vallies  of  the 
■4lps  ; and,  notwithstanding  their  long  and  severe  sufferings 
from  papal  persecution,  they  persevered  in  contending  for  the 
faith  once  delivered  unto  the  saints.  In  the  next  age,  John  Wick- 
liffe,  an  English  divine,  publicly  exposed  the  leading  errors  of 
the  Catholic  church,  inculcated  the  pure  doctrines  of  Christ  with 
great  zeal,  translated  the  Bible  into  his  native  tongue,  and  had, 
while  living,  and  especially  after  his  death,  in  his  own  and  other 
countries,  many  zealous  and  faithful  followers.  In  the  fifteenth 
century,  Huss  and  Jerome,  two  eminent  men  in  Bohemia,  one  a 
divine,  the  other  a civilian,  and  both  men  of  great  learning  and 
piety,  adopted  the  sentiments  of  Wicklifte,  and  publicly  testi- 
fied against  the  gross  corruptions  of  the  clei-gj’,  and  the  general , 
errors  and  oppressions  of  the  church.  They  were  both  burnt  by  > 
order  of  the  great  Council  of  Constance,  one  in  1414,  the  other 
two  years  after.  And  the  persecution  continued  with  unrelent- 
ing severity  against  their  followers.  Yet  these  cruelties  made 
no  small  impression  upon  the  minds  of  men  ; these  martyrs  .and 
their  sentiments  could  not  be  forgotten  ; the  seed  of  heavenly 
truth  was  extensively  sown,  and,  though  it  vegetated  long,  a 
century  after  it  brought  forth  a glorious  harvest. 

The  leading  quality  in  the  character  of  Luther  was  an  intre- 
pidity of  mind  which  has  never  been  surpassed.  Fearless  in 


RISE  OF  THE  PROTESTANTS. 


109 


danger,  immutable  in  his  purpose  ; opposition  confirmed  his  de- 
cision, difficulties  increased  his  confidence  in  God,  and  strength- 
ened his  adherence  to  the  path  of  duty.  His  sentiments  made 
a rapid  progress,  a host  of  opponents  arose  against  him,  but 
their  violence  and  imbecility  served  merely  to  render  the  tri- 
umph of  the  Reformer  the  more  conspicuous.  The  court  oi 
Rome  became,  at  length,  roused  to  a view  of  their  danger,  and, 
as  if  given  up  of  God  to  pursue  those  courses  which  would  prove 
most  favourable  to  their  adversaries,  they  seemed  to  lose  that 
vigour  and  policy  by  which  they  had  so  long  wielded  the  desti- 
nies of  Europe,  and,  by  a mixture  of  violence,  indecision  and 
duplicity,  defeated  their  own  purposes,  while  the  cause  of  the 
Reformation  was  daily  advancing.  At  the  same  time,  to  with- 
draw the  affections  of  men  from  a system  of  religious  sentiment 
and  practice,  confirmed  by  the  veneration  of  ages,  purposely 
constructed  in  such  a manner  as  to  attach  all  the  dominant  aft'ec- 
tions  of  the  human  heart,  was  one  of  the  most  arduous  labours 
ever  undertaken,  and  not  to  be  effected  except  by  the  special 
assistance  of  the  providence  of  God. 

Luther  had  many  great  and  efficient  fellow-labourers.  In 
different  countries,  men  the  most  disttfguished  for  talents, 
learning,  and  piety,  espoused  the  cause  oithe  Reformation,  and 
advocated  it  with  unshaken  constancy  and  perseverance.  The 
most  eminent  of  these  were  Zuinglius  in  Switzerland,  Melanc- 
thon  in  Germany,  Calvin  in  France,  and  Cranmer  in  England. 
Luther  also  enjoyed  the  uniform  protection  and  favour  of  his 
sovereign,  the  Elector  of  Saxony,  while  several  other  independ- 
e*nt  princes  of  Germany  and  many  of  the  free  cities  warmly 
espoused  his  cause. 

After  se\  eral  ineffectual  attempts  to  produce  a reconciliation, 
the  court  of  Rome  formally  condemned  the  sentiments  of  Luther, 
and,  a few  months  after,  January  152 1 j he  was  solemnly  excom- 
municated Ity  the  Pope  and  subjected  to  all  those  anathemas 
which  hail  so  long  been  the  terror  of  sovereign  princes  and 
whole  nations.  A little  before  this  event,  knowing  what  was 
designed  again.st  him,  Luther,  in  a public  and  solemn  manner, 
denounced  the  authority  of  the  Roman  Pontiff,  and  vvithdre^^' 
from  all  that  portion  of  the  Christian  church  that  continued  to 
acknowledge  him  as  its  supreme  head.  A few  months  after  his 
excommunication  at  Rome,  he  was  condemned  by  the  Diet  of 
Germany,  with  the  approbation  of  the  Emperor  Charles  V.  and 
declared  an  enemy  of  the  empire.  He  was  now'  placed  in  the 
situation  of  a public  enemy,  and  his  life  was  exposed  to  the  rage 
of  his  numerous  adversaries.  But  he  had  many  friends,  and 
God  was  his  protector. 

The  Reformer,  in  connexion  with  Melancthon  and  otiiers, 
now  proceeded  to  the  formation  of  a church  upon  the  principles 
of  the  gospel  of  Christ,  which  he  denominated  tlie  Evangelical, 
but  it  has  ever  been  called  by  his  followers  and  others,  the  Lu- 
theran Church.  This  was  made  fhe  established  chu>-ch  in 
10* 


no 


RISF.  OF  THE  PROTESTANtS. 


Saxony  in  the  year  1527,  and  the  elector,  as  chief  magistrate  in 
his  dominions,  was  acknowledged  its  supreme  head. 

At  the  Diet  of  Spire,  in  1529,  it  was  decreed  that  no  prince 
of  the  empire  should  be  allowed  to  regulate  the  concerns  of  re- 
ligion in  his  own  territories,  and  that  all  change  of  the  estab- 
lished Catholic  religion,  in  doctrine,  discipline,  or  worship, 
should  be  deemed  unlawful.  Against  this  unjust  decree,  the 
Elector  of  Saxony,  and  five  other  princes  of  the  empire,  with 
the  deputies  of  thirteen  imperial  cities.  Protested,  and  appeal- 
ed to  the  decision  of  a general  Council  of  the  Church,  (which 
they  insisted  should  be  convoked,)  as  the  only  proper  authori- 
ty to  decide  on  these  subjects.  In  consequence  of  this  protest, 
the  followers  of  Luther  were  denominated  Protestants — A gen- 
eral term  which  was  applied  to  all  who  adopted  the  principles 
of  the  Reformation  in  opposition  to  the  Catholic  church,  and  has 
continued  to  the  present  time. 

Nothing  in  the  character  of  the  Reformers  demands  such 
high  admiration  as  their  extraordinary  moderation.  In  most 
revolutions,  when  long  established  systems  are  broken,  when 
the  base  injustice  and  stern  oppressions  of  tyranny  are  exposed, 
when  the  minds  of  mgn  are  unhinged  by  the  breaking  of  the 
shackles  in  which  they  have  long  been  bound,  they  throw  oflf 
restraint  and  vibrate  to  the  opposite  extreme.  On  this  account, 
good  men  have  always  dreaded  revolution  more  than  the  con- 
tinuance of  existing  evils.  The  people  of  Europe  had  long 
been  accustomed  to  look  upon  the  Roman  Catholic  system  as 
Christianity;  and  they  knew  of  no  other  system  of  revealed  re- 
ligion. They  were,  at  the  same  time,  deeply  tinctured  with 
licentiousness  and  vice.  Why  they  did  not,  under  such  circum- 
stances, abandon  all  religion  as  imposture,  and  run  to  the  license 
of  infidelity  and  the  dogmas  of  atheism,  is  one  of  the  most  as- 
tonishing events  to  be  found  in  the  history  of  man.  To  the 
Protestant  Reformers,  and  the  sixteenth  century  belongs  the 
extraordinary  honour  of  having  broken,  effectually,  the  strong- 
est power  and  one  of  the  most  extensive  systems  of  error,  that 
have  ever  existed,  and  stopped  the  terrible  current  of  revolu- 
tion at  the  precise  point  of  rational  freedom,  government  and 
truth.  Rather,  it  was  done  by  the  mercy  of  God.  This  was 
a greater  work  than  the  human  mind  has  ever  performed.  HE 
wl)o  promised  bis  gracious  presence  to  his  people,  even  unto 
the  end  of  the  world,  enlightened  their  minds,  sanctified  their 
liearts,  imparted  to  them  divine  wisdom,  and  led  them  to  such 
results  as  fixed  bis  Church  on  the  immutable  basis  of  the  truth 
of  God.  No  material  improvement  has  been  made  in  the  con- 
dition of  Protestant  churches  from  the  days  of  the  Reformation 
to  the  present  time. 

The  Protestant  Church  is  divided  into  various  classes  and 
denominations,  which  will  now  be  noticed  in  order. 


UF  THE  LUTHERANS. 


Ill 


SECTION  I. 

OF  THE  LUTHERANS. 

The  Lutherans  derive  their  name  from  Martin  Luther,  a 
celebrated  reformer,  who  sprung  up  and  opposed  tlie  church 
of  Rome  with  great  vehemence  and  success,  in  the  beginning 
of  the  Ibth  century. 

The  system  of  faith  embraced  by  the  Lutherans,  was  drawn 
up  by  Luther  and  Malancfhon,  and  presented  to  the  Emperor 
Charles  V.,  in  1530,  at  the  diet  of  Augusta,  or  Augsburg,  and 
hence  called  the  Augustan  or  Augsburg  Confession.  It  is  di- 
vided into  two  parts,  of  which  the  former,  containing  twenty- 
one  articles,  w’as  designed  to  represent,  with  truth  and  perspi- 
cuity, the  religious  opinions  of  the  reformers  ; and  the  latter, 
containing  seven  articles,  is  emph)yed  in  pointing  out  and  con- 
futing the  seven  capital  errors  which  occasioned  their  sepa- 
ration from  the  church  of  Rome  ; these  were  communion  in 
one  kind,  the  forced  celibacy  of  the  clerg)’,  private  masses, 
auricular  confession,  legendary^  tradition,  monastic  vows,  and 
the  excessive  power  of  the  church.  The  leading  doctrines 
of  this  confession  are  the  true  and  essential  divinity  of  the 
Son  of  God  ; its  substitution  and  vicarious  sacrifice  ; and  the 
necessity,  freedom,  and  efficacy  of  divine  grace. 

From  the  time  of  Luther  to  the  present  day,  no  change  has 
been  introduced  into  the  doctrine  and  discipline  received  in 
this  church.  The  method,  however,  of  illustrating,  enforcing, 
and  defending  the  doctrines  of  Christianity,  has  undeig;one 
several  changes  in  the  Lutheran  church  ; and,  though  the  con- 
fessions continue  the  same,  yet  some  of  the  doctrines  which 
were  warmly  maintained  by  Luther,  have  been  of  late  wbollr 
abandoned  by  his  followers.  In  particular,  the  doctrines  of  ah~ 
solute  prede'itination,  human  impotence,  and  irresistible  grace,  for 
which  Luther  was  a zealous  advocate,  have  been  rejected  by 
most  of  his  followers,  and  are  now  generally  known  by  the 
name  of  Calvinistic  doctrines.  The  Lutherans  now  maintain, 
in  regard  to  the  divine  decrees,  that  they  respect  the  salva- 
tion or  mise^  ot  men,  in  consequence  of  “ a previous  know- 
ledge of  their  sentiments  and  character,”  and  not  with  the 
Calvinists,  as  founded  on  “ the  mere  wdll  of  God.” 

The  capital  articles  which  Luther  maintained  are  as  follow  ; 
to  which  are  added  a few  of  the  Texts  and  arguments  which  he 
employed  in  their  defence. 

1.  That  the  holy  scriptures  are  the  only  source  whence  we 
are  to  draw  our  religious  sentiments,  whether  they  relate  to 
faith  or  practice,  John  v.  39.  1 Cor.  iv.  16.  2 Tim.  iii.  1.5— 
17.  Reason  also  confirms  the  sufficiency  of  the  scriptures  ; 
for  if  the  written  word  be  allowed  to  be  a rule  in  one  case,  how' 
can  it  be  denied  to  be  a rule  in  another  ? 

2.  3'hat  justification  is  the  effect  of  faith,  exclusive  of  good 


RELIGIOxN  AND  CEREMONIES 


112 


works  ; and  that  faith  ought  to  produce  good  works  purely  in 
obedience  to  God,  and  not  in  order  to  our  justification  :*  for  St . 
Paul,  in  his  epistle  to  the  Galatians,  strenuously  opposed  those 
who  ascribe  our  justification  (though  but  in  part)  to  works: 
If  righteousness  come  by  the  law,  then  Christ  is  dead  in  vain. 
Gal.  ii.  21.  Therefore  it  is  evident  we  are  not  justified  by 
the  law',  or  by  our  works  ; but  to  him  who  believeth,  sin  is  par- 
doned, and  Christ's  righteousness  imputed. 

3.  That  no  man  is  able  to  make  satisfaction  for  his  sins  ; for 
our  Lord  teaches  us  to  say,  when  we  have  done  all  things  that 
are  commanded.  We  are  unprojitable  servants.  Luke  xvii.  10. 
Christ’s  sacrifice  is  alone  sufficient  to  satisfy  for  sin,  and  noth- 
ing need  be  added  to  the  infinite  value  of  his  atonement. 

Luther  also  rejected  tradition,  purgatory,  penance,  auricular 
confession,  masses,  invocation  of  saints,  monastic  vows,  and 
other  doctrines  of  the  church  of  Rome. 

On  the  points  of  Predestination,  Original  Sin,  and  Free- 
Will,  Luther  coincided  with  Calvin,  and  sometimes  expressed 
himself  more  strongly  ; but  on  matters  of  Church  discipline 
they  widely  differed  ; likewise  on  the  presence  of  Christ’s 
body  in  the  Sacrament.  His  followers  also  deviated  from 
him  in  some  things  : but  the  following  may  be  considered  as 
a fair  statement  of  their  principles,  and  the  difference  betw'een 
them  and  the  Calvinists;  (1.)  The  Lutherans  have  bishops 
and  superintendants  for  the  government  of  the  church.  But 
the  ecclesiastical  government  which  Calvin  introcluced  was 
called  Presbj'terian ; and  does  not  admit  of  the  institution  of 
bishops,  or  of  any  subordination  among  the  clergj'.  (2.)  They 
differ  in  their  notions  of  the  sacrament  of  the  Lord’s  Supper. 
The  Lutherans  reject  iransubstantiation  ; but  affirm  that  the 
body  and  blood  of  Christ  are  materially  present  in  the  sacra- 
ment, though  in  an  incomprehensible  manner  ; this  they  called 
consubstantiation.  The  Calvinists  hold,-  on  the  contraiy,  that 
■Tesus  Christ  is  on\j  spiritually  present  in  the  ordinance,  by  the 
external  signs  of  bread  ami  wine.  (3.)  They  differ  in  their 
doctrine  of  the  eternal  decrees  of  God  respecting  man’s  salva- 
tion. The  modern  Lutherans  maintain  that  the  divine  decrees, 
respecting  the  salvation  and  misery  of  men,  are  founded  upon 
the  divine  prescience.  I'he  Calvinists,  on  the  contrary,  con- 
sider these  decrees  as  absolute  and  unconditional. 

In  1523,  Luther  drew  up  a liturgy  or  form  of  prayer  and  ad- 
ministration of  the  sacraments,  which,  in  many  particulars, 
differed  little  from  the  mass  of  the  church  of  Rome.  But  he' 
did  not  intend  to  confine  his  followers  to  this  form  ; and  hence 
every  country,  where  Lutheranism  prevails,  has  its  own  liturgy, 

* Liitiicr  constantly  opposeJ  this  doctrine  to  the  Roirddi  tenet,  that 
man  hy  works  of  his  own,  prayer,  fasting,  and  corporeal  alllict'.ons, 
might  merit  and  claim  pardon  : and  he  used  to  call  the  doctrine  of  jus 
tificalion  by  faith  alone  “ Arliculus  staiitis  vel  cadentis  ccclesia'.  ’ 
.■in  article  with  ichirh  the  church  must  stand  or  full. 


OF  THE  LUTIJErw\NS. 


113 


which  is  the  rule  of  proceeding  in  all  that  relates  to  external 
worship,  and  the  public  exercise  of  religion.  The  liturgies 
used  in  the  different  countries,  which  have  embraced  the  sys- 
tem of  Luther,  perfectly  agree  in  all  the  essential  branches  of 
religion,  in  all  inattei-s  that  can  be  considered  as  of  real  moment 
and  importance  ; but  they  differ  widely  in  many  things  of  an 
indifl’erent  nature,  concerning  which  the  Scriptures  are  silent, 
and  which  composp  that  part  of  the  public  religion  that  derives 
its  authority  from  the  wisdom  and  appointment  of  men.  Assem- 
blies for  the  celebration  of  divine  worship  meet  eveiy  where  at 
st.ife(l  times.  Here  the  Holy  Scriptures  are  publicly  read  ; 
prayers  and  hj’mns  addressed  to  the  Deity  ; thesacraments  ad- 
ministered ; and  the  people  instructed  in  the  knowledge  of  re- 
li°:ion,  and  excited  to  the  practice  of  virtue,  by  the  discourses 
of  their  ministers. 

Of  all  Protestants,  the  Lutherans  are  perhaps  those  who  dif- 
fer Jeast  from  the  church  of  Rome,  not  only  in  regard  to  their 
doctrine  of  consubstantiaiion,  namely,  that  the  body  and  blood 
of  Christ  are  materially  present  in  the  sacrament  of  the  Lord’s 
Supper,  though  in  an  incomprehensible  manner  ; or,  that  the 
partakers  of  the  Lord’s  Supper  receive  along  n'lth,  nntlcr,  and 
>71  the  bread  and  wine,  the  real  body  and  blood  of  Christ  ; but 
likewise  as  they  represent  several  religious  practices  and  cer- 
emonies as  tolerable,  and  some  of  them  useful,  which  are  re- 
tained in  no  other  Protestant  church.  Among  these  may  be 
reckoned  tfie  forms  of  e.xorcism  in  the  celebration  of  baptism  ; 
the  use  of  wafers  in  the  administration  of  the  Lord’s  Supper  ; 
the  private  confession  of  sins  ; the  use  of  images,  of  incense, 
and  of  lighted  tapers  in  their  churches  (particular!)'  at  the  cele- 
bration of  the  Lord’s  Supper,)  with  a crucifix  on  the  altar.  All 
these  are  practices  of  the  church  of  Rome.  Some  of  them,  how- 
ever. are  not  general,  but  confined  to  particular  parts. 

In  e\cry  country  were  Lutheranism  is  established,  the  su- 
preme head  of  the  state  is,  at  the  same  time,  the  supreme  visi- 
ble ruler  of  the  church  ; but  “ all  civil  rulers  of  the  Lutheran 
persuasion  are  effectually  restrained,  by  the  fundamental  prin- 
ciples of  the  doctrine  they  profess,  from  any  attempts  to  change 
or  destroy  the  established  rule  of  faith  and  manners, — to  make 
any  alteration  in  the  essential  doctrines  of  their  religion,  or  in 
any  thing  intimately  connected  w'ith  them, — or  to  impose  their 
particular  opinions  upon  their  subjects  in  a despotic  and  arbi- 
trary manner.”  The  councils,  or  societies,  appointed  by  the 
sovereign  to  watch  over  the  interests  of  the  church,  and  to  gov- 
ern and  direct  its  affairs,  are  composed  of  persons  versed  in 
the  knowledge  both  of  civil  and  ecclesiastical  law',  and,  accord- 
ing to  a veiy'  ancient  denomination,  are  called  Consistories. 
The  internal  governnmnt  of  the  Lutheran  Church  seems  to  be 
in  some  respects  anomalous.  It  bears  no  resemblance  to  Inde- 
pendency. and  yet  it  is  equally  removed  from  Episcopacy  on 
the  one  hand,  and  from  Presbyterianism  on  the  other.  e 
must,  however,  except  the  kingdoms  of  Sw'eden  and  Denmark 


114 


RELIGION  AND  CEREMONIES 


(including  Norway,)  in  which  the  form  of  ecclesiastical  govern- 
ment that  preceded  the  Reformation  is  retained  ; .pui^ed,  in- 
deed, from  the  superstitions  and  abuses  that  rendered  it  so 
odious. 

“This  constitution  of  the  Lutheran  hierarchy,”  says  Dr. 
Mosheim.  “will  not  seem  surnrising,  when  the  sentiments  of 
that  people,  with  respect  to  ecclesiastical  polity,  are  duly  con- 
sidered. On  the  one  hand  they  are  persuaded  that  there  is  no 
law,  of  div  ine  authority,  which  points  out  a distinction  between 
the  ministers  of  the  gospel  with  respect  to  rank,  dignity,  or 
prerogatives  ; and  therefore  they  recede  from  Episcopacy. 
But,  on  the  other  hand,  they  are  of  opinion,  that  a certain 
subordination,  a diversity  in  point  of  rank  and  privileges  among 
the  clergy,  is  not  only  highly  usefufl,  but  also  necessaiy  to  the 
perfection  of  church  communion,  by  connecting,  in  consequence 
of  a mutual  dependence,  more  closely  together,  the  members 
of  the  same  body  ; and  thus  they  avoid  the  uni  ormity  of  the 
Presbyterian  governments.  They  are  not,  however,  agreed 
with  respect  to  the  extent  of  this  subordination,  and  the  de- 
grees of  superiority  and  precedence  that  ought  to  distinguish 
their  doctors  ; for  in  some  places  this  is  regulated  with  much 
more  regard  to  the  ancient  rules  of  church  government,  than  is 
discovered  in  others. 

The  constitution  of  the  Lutheran  church  in  Sweden  bears 
great  resemblance  to  that  of  the  church  of  England.  However, 
neither  in  Sw'eden,  nor  in  Denmark,  is  that  authority  and  dig- 
nity attached  to  the  Episcopal  office,  which  the  church  of  Eng- 
land bestows  upon  her  dignitaries. 

Lutheranism  is  the  established  creed  and  form  of  religion  in 
Denmark,  Norway,  and  Sweden,  in  a great  part  of  Germany, 
particularly  in  the  north,  and  in  Saxony  ; in  Livonia,  and  Estho- 
nia,  and  the  greatest  part  of  Prussia.  There  are  also  Lutheran 
churches  in  Holland,  Courland,  Russia,  Hungary,  North  Amer- 
ica, the  Danish  West  India  Islands,  &c.  In  Russia,  the  Lu- 
therans are  at  present  more  numerous  (ban  any  other  sect,  that 
of  the  Greek  Christians  excepted.  In  Poland  are  several 
Lutheran  churches  ; and  in  Hungary,  the  Lutherans  have  439 
churches  ; and  472  pastors,  who  are  elected  by  the  people, 
and  regulate  among  themselves  their  church  government. 

The  Lutherans  have  too  long  cherished  in  their  breasts  that 
sjiirit  of  intolerance  and  bigotry,  from  which  they  themselves 
had  suffered  so  long,  and  so  much  ; and  this  spirit  has  often 
impeded  among  them  the  progress  of  science  and  enlightened 
inquiry,  and  tfustrated  many  attempts  of  the  relormed  party 
towards  a re-union.  But  this  bigotry  is  by  no  means  charac- 
teristic in  them  ; and  during  the  last  thirty-five  or  forty  years, 
learning  has  been  cultivated,  and  liberality  of  sentiment  and 
doctrine  practised  by  them,  in  at  least  an  equal  degree  w'ith 
any  other  Christian  party. 


OF  THE  CALVINISTS. 


115 


SECTION  II. 

OF  THE  CALVINISTS. 

Calvinists  are  those  who  embrace  the  doctrine  and  sentiments 
of  Calvin,  the  celebrated  Reformer  of  the  Christian  church 
from  Romish  superstition  and  doctrinal  enors. 

John  Calvin  was  born  at  iSoyon,  in  France,  in  the  year  1609. 
He  first  studied  the  civil  law,  and  was  afterwards  made  pro- 
fessor of  divinity  at  Geneva,  in  the  year  1536.  His  genius, 
learning,  eloq^uence,  and  piety,  rendered  him  respectable  even 
in  the  eyes  ot  his  enemies. 

J'he  name  of  Calvinists  seems  to  have  been  given  at  first  to 
those  who  embraced  not  merely  the  doctrine,  but  the  church 
government  and  discipline  established  at  Geneva,  and  to  distin- 
guish them  from  the  Lutherans.  But  since  the  meeting  of  the 
synod  of  Dort,  the  name  has  been  chiefly  applied  to  those  who 
embrace  his  leading  views  of  the  Gospel,  to  distinguish  them 
from  the  Arminians. 

.The  leading  principles  taught  by  Calvin,  were  the  same  as 
those  of  Augustine.  The  main  doctrines  by  which  those  who 
are  called  alter  his  name  are  distinguished  from  the  Arminians, 
are  reduced  to  five  articles  : and  which,  from  their  being  the 
princioal  points  discussed  at  the  synod  of  Dort,  have  since 
been  denominated  the  Jive  points.  These  are,  predestination, 
particular  redemption,  total  depravity,  effectual  calling,  and 
the  certain  perseverance  of  the  saints. 

The  following  statement  is  taken  principally  from  the  writ- 
ings of  Calvin  and  the  decisions  at  Dort,  compressed  in  as  few 
words  as  possible. 

1.  They  maintain  that  God  has  chosen  a certain  number  of 
the  fallen  race  of  Adam  in  Christ,  before  the  foundation  of  the 
world,  unto  eternal  glory,  according  to  his  immutable  purpose, 
and  of  his  free  grace  and  love,  without  the  least  foresight  of 
faith,  good  works,  or  any  conditions  performed  by  the  creature  ; 
and  that  the  rest  of  mankind  he  was  pleased  to  pass  by,  and 
«rdain  to  dishonour  and  wrath,  for  their  sins,  to  the  praise  of  his 
vindictive  justice. 

In  proof  of  this  they  allege,  among  many  other  Scripture 
passages,  the  following  : “ According  as  he  hath  c/iosm  us  in 
him  before  the  foundation  of  the  world,  that  we  should  be  holy, 
and  without  blame  before  him  in  love. — For  he  saith  to  Moses, 
I will  have  mercy  on  whom  I will  have  mercy,  ami  1 will  have 
compassion  on  whom  I will  have  compassion.  So,  then,  it  is 
not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God, 
that  showeth  mercy.  Thou  wilt  say,  then.  Why  doth  he  yet 
find  fault  ; for  who  hath  resisted  bis  will  ? Nay,  but  O man  !. 
who  art  thou  that  repliest  against  God  ? Shall  the  thing  form- 
ed say  to  him  that  formed  it.  Why  hast  thou  made  me  thus  ? 
Hath  not  the  potter  power  over  the  clay,  of  the  same  lump  to 


116 


RELIGION  AND  CEREMONIES 


make  one  vessel  unto  honour  and  another  unto  dishonour  V 
Hath  Go  1 cast  away  his  people  whom  he  foreknew  ? Wot  ye 
not  what  the  Scripture  saith  of  Elias  ? Even  so  at  this  present 
time,  also,  there  is  a remnant  according  to  the  election  of  grace. 
And  if  by  grace,  then  it  is  no  more  of  works  What  then? 
Israel  hath  not  obtained  that  which  he  seeketh  for,  but  the 
election  hath  obtained  it,  and  the  rest  are  blinded. — Whom  he 
did  predestinate,  them  he  also  called. — We  give  thanks  to  God 
always  for  you  brethren,  beloved  of  the  Lord,  because  God 
hath  from  the  beginning  chosen  you  to  salvation,  through  sanc- 
tification of  tlie  Spirit  and  belief  of  the  truth.  As  many  as 
were  ordained  to  eternal  life,  believed.”  Eph.  i.  4.  Rom.  ix. 
xi.  1 — 6.  viii.  29,30.  2 Thess.  ii.  13.  Acts  xiii.  48.  They 
think  also  that  the  greater  part  of  these  passages,  being  found 
in  the  epistolary  writings,  after  the  pouring  out  of  the  Holy 
Spirit,  who  was  promised  to  guide  the  apostles  into  all  truth,  is 
an  aig:ument  in  favour  of  the  doctrine. 

They  do  not  consider  predestination,  however,  as  affecting 
the  agency  or  accountableness  of  creatures,  or  as  being  to  them 
any  rule  of  conduct.  On  the  contrary,  they  suppose  them  to 
act  as  freely,  and  to  be  as  much  the  proper  subjects  of  calls, 
warnings,  exhortations,  promises,  and  threatnings,  as  if  no  de- 
cree existed.  The  connection  in  which  the  doctrine  is  intro- 
duced by  the  divines  at  Dort,  is  to  account  for  one  sinner’s  be- 
lieving and  being  saved  rather  than  another  ; and  such,  the 
Calvinists  say,  is  the  connexion  which  it  occupies  in  the 
Scriptures. 

With  respect  to  the  conditional  predestination  admitted  by 
the  x\rminians.  they  sa)'^  that  an  election  upon  faith  or  good 
works  foreseen,  is  not  that  of  the  Scriptures  ; for  that  election 
is  there  made  the  cause  of  faith  and  holiness,  and  cannot,  for 
this  reason,  be  the  effect  of  them.  With  regard  to  predestina- 
tion to  death,  they  say,  if  the  question  be.  Wherefore  did  God 
decree  to  punish  those  who  are  punished  ? the  answer  is.  On 
account  of  their  sins.  But  if  it  be.  Wherefore  did  he  decree 
to  punish  them  rather  than  others  ? there  is  no  other  reason  to 
be  assigned,  but  that  so  it  seemed  good  in  his  sight.  Eph.  i.  3, 
4.  John,  vi.  37.  Rom.  viii.  29,  30.  Acts,  xiii,  48  1 Pet.  i. 
1.  Rorn.  ix.  15,  16.  xi.  5,  6. 

2.  They  maintain  that  though  the  death  of  Christ  be  a most 
perfect  sacrifice,  and  satisfaction  for  sins,  of  infinite  value, 
abundantly  sufficient  to  expiate  the  sins  of  the  whole  world  ; 
and  though  on  this  ground  the  gospel  is  to  be  preached  to  all 
mankind  indiscriminately  ; yet  it  was  the  will  of  God  that 
Christ,  by  the  blood  of  the  cross,  should  efficaciously  redeem 
all  those,  and  those  only,  who  were  from  eternity  elected  to 
salvation,  and  given  to  him  by  the  Father. 

Calvin  does  not  appear  to  have  written  on  this  subject  as  a 
controversy,  but  his  comments  on  Scripture  agree  with  the 
above  statement.  The  following  positions  are  contained  in  the 
resolutions  of  the  synod  of  Dort.  under  this  head  of  doctrine  : 


OF  THE  CALVIN FS^i'S. 


li' 


" the  3eath  of  the  Son  of  God  is  the  only  and  most  perfect  sacri- 
fice and  satisfaction  for  sms,  of  infinite  value  and  price,  abun- 
dantly sufficient  to  expiate  the  sins  of  the  whole  world.  The 
promise  of  the  Gospel  is,  that  whosoever  believeth  in  Christ 
crucified  shall  not  perish,  but  have  everlasting  life  ; which 
promise,  together  with  the  command  to  repent  and  believe, 
ought  promiscuously  and  indiscriminately  to  be  published  and 
proposed  to  all  people  and  individuals,  to  whom  God  in  his 
good  pleasure  sends  the  Gospel.  Whereas  many  who  are  call- 
ed by  the  Gospel  do  not  repent  nor  believe  in  Christ,  but  perish 
in  unbelief ; this  proceeds  not  from  any  defect  or  insufficiency 
in  the  sacrifice  of  Christ  offered  on  the  cross,  but  from  their  own 
fault.  As  many  as  truly  believe,  and  are  saved  by  the  death 
of  Christ  from  their  sins,  and  from  destruction,  have  to  ascribe 
it  to  the  mere  favour  of  God,  which  he  owes  to  no  one,  given 
them  in  Christ  from  eternity.  For  it  was  the  most  free  counsel, 
and  gracious  tvHI  ami  intention  of  God  the  Father,  that  the 
quickening  and  saving  efficacy'  of  the  most  precious  death  of 
his  Son  should  exert  itself  in  all  the  elect,  to  give  unto  them 
only  justifying  faith,  and  by  it  to  conduct' them  infallibly  to  sal- 
vation ; that  is,  it  was  the  will  of  God  that  Christ,  by  the  blood 
of  the  cross,  whereby  he  confirmed  the  new  covenant,  should 
efficaciously  redeem  out  of  every  people,  tribe,  nation,  and 
language,  all  those,  and  those  only,  who  were  from  eternity 
elected  to  salvation,  and  given  to  him  by  the  Father.” 

These  positions  they  appear  to  have  considered  as  not  only 
a declaration  of  the  truth,  but  an  answer  to  the  arguments  of 
the  Remonstrants. 

In  proof  of  the  doctrine,  they  allege  among  others  the  fol- 
lowing Scripture  passages  : “ Thou  hast  given  him  power  over 
all  flesh,  that  he  should  give  eternal  life  to  as  many  as  thou  hast 
given  him.  The  good  shepherd  giveth  his  life for  the  sheep.  I 
la)'  down  my  life  for  the  sheep.  He  died  not  for  that  nation 
only,  but  that  he  might  gather  together  in  one  the  children  of 
Goa  that  are  scattered  abroad,. — He  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a pe- 
culiar people,  zealous  of  good  works.  He  loved  the  church,  and 
gave  himself  for  it,  that  he  might  sanctify  and  cleanse  it  and 
present  it  to  himself,  &c.  And  they  sang  a new  song,  saying, 
Thou  art  worthy  ; for  thou  wast  slain  and  hast  redeemed  xis  to 
God  by  thy  blood,  out  of  eveiy  kindred,  and  tongue,  and  people, 
and  nation.”  John,  xvii.  2.  x.  11,  15,  xi.  52.  Tit.  ii.  l-l. 
Eph.  V.  25 — 27.  Rev.  v.  9. 

3.  They  maintain  that  mankind  are  totally  depraved,  in 
consequence  of  the  fall  of  the  first  man,  who,  being  their  pub- 
lic bead,  his  sin  involved  the  corruption  of  all  his  posterity,  and 
which  corruption  extends  over  the  whole  soul,  and  renders  it 
unable  to  turn  to  God,  or  to  do  any  thing  truly  good,  and  ex- 
poses it  to  his  righteous  displeasure,  both  in  this  world  and  that 
wliich  is  to  come. 

The  explanation  of  original  sin,  as  given  by  Calvin,  is  as  fol 


118 


RELIGION  AND  CEREMONIES 


lows  : “ Original  sin  seems  to  be  the  inheritable  descending 
perverseness  and  corruption  of  our  nature,  poured  abroad  into 
all  parts  of  the  soul,  which  first  maketh  us  deserving  of  God’s 
wrath,  and  then  also  bringeth  forth  those  works  in  us,  called,  in 
Scripture,  the  Tcorks  of  the  flesh.  These  two  things  are  distinct- 
ly to  be  noted,  that  is,  that,  being  thus  in  all  parts  of  our  nature 
corrupted  and  perverted,  we  are  now,  even  for  such  corruption 
only,  holden  worthy  of  damnation,  and  stand  convicted  before 
God  to  whom  nothing  is  acceptable  but  righteousness,  inno- 
cence, and  purity.  And  yet  we  are  not  bound  in  respect  of 
another’s  fault  ; for  where  it  is  said  that  by  the  sin  of  Adam  we 
are  made  subject  to  the  judgment  of  God,  Rom.  v.  18.  it  is  not 
so  to  be  taken,  as  if  we,  innocent  and  undeserving,  did  bear  th& 
blame  of  his  fault ; but  as,  in  consequence  of  his  offence,  we  are 
ultimately  clothed  with  the  curse,  therefore  it  is  said  that  he 
hath  bound  us.  Nevertheless  from  him  not  the  punishment 
only  came  upon  us,  but  also  the  infection  distilled  from  him 
ibideth  in  us,  to  the  which  the  punishment  is  justly  due.” 

The  resolutions  of  the  divines  at  Dort  on  this  head,  contain 
ihe  following  positions.  “ Such  as  man  was  after  the  fall,  such 
children  did  he  beget — corruption  by  the  righteous  judgment  of 
God  being  derived  from  Adam  to  his  posterity — not  by  imita- 
tion, but  by  the  propagation  of  a vicious  nature.  Wherefore 
all  men  are  conceived  in  sin,  and  are  born  the  children  of  wrath, 
unfit  for  every  good  connected  with  salvation,  prone  to  evil, 
dead  in  sins,  and  the  servants  of  sin  ; and  without  the  Holy 
Spirit  regenerating  them,  they  neither  will  nor  can  return  to 
God,  amend  their  depraved  natures,  nor  dispose  themselves  for 
its  amendment.” 

In  proof  of  this  doctrine,  the  Calvinists  allege,  among  other 
Scripture  passages,  the  following  : “ By  one  man  sin  entered 
into  the  world,  and  death  by  sin  ; and  so  death  passed  upon 
all  men,  for  that  all  liave  sinned.  By  one  man’s  disobedience 
many  were  made  sinners.  I was  born  in  sin  and  shapen  in 
iniquity.  God  saw  that  the  wickedness  of  man  was  great  upon 
.the  earth,  and  that  every  imagination  of  his  heart  was  only  evil 
continually.  God  looked  down  from  heaven  upon  the  children 
of  men,  to  see  if  there  were  any  that  did  understand,  that  did 
seek  God.  Eveiy  one  of  them  is  gone  back  : they  are  altogeth- 
er become  filthy  ; there  is  none  that  doeth  good,  no  not  one. 
And  you  hath  he  quickened  who  were  dead  in  trespasses  and 
sins.  Wherein  in  time  past  ye  walked  according  to  the  course 
of  this  world  among  whom  also  tee  all  had  our  conversation  in 
times  past,  in  the  htst  of  our  flesh,  fulfilling  the  desires  of  the 
flesh  and  of  the  mind  ; and  were  by  nature  the  children  of  wrath, 
even  as  others.''  Rom.  v.  12 — 19.  Ps.  li.  5.  Gen.  vi.  5.  Ps. 
liii.  2,  3.  Rom.  iii.  Eph.  ii.  1 — 3. 

4.  They  maintain  that  all  whom  God  hath  predestinated  unto 
life,  he  is  pleased,  in  his  appointed  time,  effectually  to  call  by 
his  word  and  Spirit  out  of  that  state  of  sin  and  death  in  which 
hey  are  by  nature,  to  grace  and  salvation  by  Jesus  Christ. 


/.* 

l: 


OF  THE  CALVINISTS. 


119 


They  admit  that  the  Holy  Spirit,  as  calling  men  by  the  min- 
istry of  the  Gospel,  may  be  resisted  ; and  that  where  this  is 
the  case,  “ the  fault  is  not  in  the  Gospel,  nor  in  Christ  offered 
by  the  Gospel,  nor  in  God  calling  by  the  Gospel,  and  also  con- 
ferring various  gifts  upon  them  ; but  in  the  called  themselves. 
They  contend,  however,  that  where  men  come  at  the  divine 
call,  and  are  converted,  it  is  not  to  be  ascribed  to  themselves, 
as  though  by  their  own  free  will  they  made  themselves  to  difter, 
but  merely  to  him  who  delivers  them  from  the  power  of  dark- 
ness, and  translates  them  into  the  kingdom  of  his  dear  Son,  and 
whose  regenerating  influence  is  certain  and  efficacious.'’ 

In  proof  of  this  doctrine  the  Calvinists  allege,  among  others, 
the  following  Scripture  passages  ; “ Whom  he  did  predestinate, 
them  he  also  called  ; and  whom  he  called,  them  he  also  glori- 
fied, That  ye  may  know  what  is  the  exceeding  greatness  of 
his  power  to  us-w'ard  who  believe,  according  to  the  working 
of  his  mighty  power,  which  he  wTOught  in  Christ  when  he  rais- 
ed him  from  the  dead.  Not  of  works,  lest  any  man  should  boast. 
For  we  are  \us  xvorkmatiship  created  in  Christ  .lesus  unto  good 
works.  God,  that  commanded  the  light  to  shine  out  of  dark- 
ness, hath  shined  into  our  hearts,  \.c.  1 will  take  away  liie 

stony  heart  out  of  their  flesh,  and  will  give  them  hearts  of  flesh.” 
Kom.  viii.  29.  Eph.  i.  19,  20.  ii.  9,  10.  2 Cor.  iv.  G.  Ezek. 
-\xxvi.  26. 

.a.  Lastly  : They  maintain  that  those  whom  God  has  effectu- 
ally called,  and  sanctified  by  his  Spirit,  shall  never  finally  fall 
from  a state  of  grace.  They  admit  that  true  believers  may  fall 
partially,  and  would  fall  totally  and  finally  but  for  the  mercy 
and  faithfulnes  of  God,  w’no  keepeth  the  feet  of  his  saints  ; also, 
that  he  wlio  besfoweth  the  grace  of  perseverance,  bestowelh  it 
by  means  of  reading  and  hearing  the  word,  meditation,  exhor- 
tations. threatenings,  and  promises  ; but  that  none  of  these 
things  imply  the  possibility  of  a believer’s  falling  from  a state 
of  justification. 

In  proof  of  this  doctrine  they  allege  the  foilowjiig  among 
other  Scripture  passages  : “ I will  put  my  fear  in  tneir  hearts, 
and  they  shall  not  depart  from  me.  He  that  believeth,  and  is 
baptized,  shall  be  saved.  The  water  that  I shall  give  him  shall 
be  in  him  a well  of  water  springing  np  into  everlasting  life. 
This  is  the  Father’s  will,  that  of  all  u-hich  he  hath  given  me  I 
should  lose  nothing.  This  is  life  eternal,  to  knoiv  thee,  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast  sent.  Whosoever 
is  born  of  God  doth  not  commit  sin,  for  his  seed  remaineth  in 
him  ; and  he  cannot  sin,  because  he  is  born  of  God.  They  went 
out  from  ns,  but  they  were  not  of  us ; for  if  they  had  been  of  us. 
they  would  have  continued  with  us  ; hut  they  went  out,  that 
they  rnight  he  made  manifest  that  they  were  not  all  of  us.  Now 
unto  him  that  is  able  to  keep  you  from  falling,  and  to  present  you 
faultless  before  the  presence  of  his  glory  with  exceeding  joy. 
to  the  only  wise  God  our  Saviour,  be  glory  and  majesty,  do- 
minion and  power,  both  now  and  ever,  Amen.”  Jer.  xxxii.  dCt. 


120 


RELIGION  AND  CEREMONIES. 


Mark,  xvi.  16.  John,  iv.  14,  vi.  40.  xvii.  3.  1 John,  iii.  ?.  u. 
19.  Jude,  24,  25. 

Such  \rere  the  doctrines  of  the  old  Calvinists,  and  such  in  sub- 
stance are  those  of  the  present  times.  In  this,  however,  as  in 
every  other  denomination,  there  are  considerable  shades  of 
difference. 

Some  think  Calvin,  though  right  in  the  main,  yet  carried 
ihinp  too  far  ; these  are  commonly  known  by  the  name  of 
Moderate  Calvinists.  Others  think  that  he  did  not  go  far 
enough  ; and  these  are  known  by  the  name  of  High  Calvinists. 

It  is  proper  to  add,  that  the  Calvinistic  system  includes  in  it 
the  doctrine  of  three  co-ordinate  persons  in  the  Godhead,  in  one 
nature,  and  of  two  natures  in  Jesus  Christ,  forming  one  person. 
Justification  by  faith  alone,  or  justification  by  the  imputed  right- 
-eousness  of  Christ,  forms  also  an  essential  part  of  this  system. 
They  suppose  that  on  the  one  hand  our  sins  are  imputed  to 
Christ,  and  on  the  other,  that  we  are  justified  by  the  imputation 
of  Christ’s  righteousness  to  us  ; that  is,  Christ  the  innocent  was 
treated  by  God  as  if  he  were  guilty,  that  we,  the  guilty,  might 
out  of  regard  to  what  he  did  and  sufTered,  be  treated  as  if  we 
were  innocent  and  righteous. 

Calvinism  originally  subsisted  in  its  greatest  purity  in  the  city 
of  Geneva  ; from  which  place  it  was  first  propagated  into  Ger- 
many, France,  the  United  Provinces,  and  Kritain.  In  France 
it  was  abolished  by  the  revocatiot)  of  the  edict  of  Nantz.  It  has 
been  the  prevailing  religion  in  the  United  Provinces  ever  since 
1371.  The  theological  system  of  Calvin  was  adopted  and 
made  the  public  lule  of  faith  in  England  under  the  reign  of 
F.divard  \’l.  The  church  of  Scotland  also  was  modelled  by 
John  Knox,  agreeably  to  the  doctrine,  rites  and  form  of  ecclesi- 
astical government  established  at  Geneva.  In  England,  Calvin- 
ism had  been  on  the  decline  from  the  time  of  queen  Elizabeth 
until  about  sixty  j'ears  ago,  when  it  was  again  revived,  and  has 
been  on  the  increase  ever  since.  The  major  part  of  the  cleig^y, 
indeed,  arc^  not  Calvinists,  though  the  articles  of  the  Church  of 
England  are  Calvinistical. 

Calvin  considered  every  church  as  a separate  and  independ- 
ent bod}',  invested  with  the  power  of  legislation  for  itself.  He 
proposed  that  it  should  be  governed  by  presbyteries  and  synods 
composed  of  clergy  and  laity,  without  bishops,  or  any  clerical 
subordination  ; and  maintained  that  the  province  of  the  civil 
magistrate  extended  only  to  its  protection  and  outward  accom 
modation. 


SECTION  HI. 

OF  THE  ARMINIANS. 

The  Arminians  derive  their  name  from  James  Arminius,  a 
disciple  of  Beza,  and  an  eminent  professor  of  divinity  at  Ley- 


OF  THE  ARMINIANS. 


121 


dcB,  about  IGOO,  wlio  is  said  to  have  attracted  the  esteem  and 
applause  of  his  very  enemies  by  his  acknowledged  candour, 
penetration  and  piety. 

'1  he  principal  tenets  of  the  Arminians  are  comprehended  in 
the  five  following  articles. 

1.  That  God  has  not  fixed  the  future  state  of  men  by  an 
absolute  unconditional  decree  ; but  determined  trom  all  eternity 
to  bestow  salvation  on  those  who  persevere  unto  the  end  in  their 
faith  in  Jesus  Christ  ; and  to  inflict  everlasting  punishments  on 
those  who  continue  in  their  unbelief,  and  resist  unto  the  end  his 
divine  succours. 

2.  That  Christ,  by  his  sufferings,  made  an  atonement  tor  the 

sins  of  all  mankind  in  general,  and  of  every  individual  in  partic- 
ular ; and  that  his  death  hath  put  all  men  in  a capacity  of  being 
}ustified  and  pardoned,  on  condition  of  their  faith,  repentance, 
and  sincere  obedience  to  the  laws  of  the  new  covenant.  John 
ii.  2.  iii.  16,  17.  Heb.  ii.  9.  Isa.  i.  19,  20.  1 Cor.  viii.  11. 

3.  That  mankind  are  not  totally  depraved  ; and  that  the  sin 
of  our  first  parents  is  noiimputed  to  us,  nor  shall  we  be  hereafter 
punished  for  any  but  our  own  personal  transgressions.  Jer. 
xxxi.  29,  30. 

4.  That  there  is  a measure  of  grace  given  to  every  man  to 
profit  withal,  which  is  neither  irresistible  nor  irrevocable,  but  is 
the  foundation  of  all  exhortations  to  repentance,  faith,  &c.  Isaiah 
i.  l6.  Deut.  X.  16.  Eph.  iv.  22. 

3.  That  true  believers  may  fall  from  their  faith,  and  forfeit 
finally  their  state  of  grace  ; and  they  conceive  that  all  com- 
mands to  persevere  and  stand  fast  in  the  faith,  shew  that  there 
is  a possibility  of  believers  falling  away.  See  Heb.  vi.  4,  5,  6. 
2 Pet.  ii.  20,21.  Luke  xxi.  33. 

It  appears,  therefore,  that  the  follow'ers  of  Arminius  believe 
that  God,  having  an  equal  regard  for  all  his  creatures,  sent  his 
Son  to  die  for  the  sins,  not  of  the  elect  only,  but  of  the  whole 
world ; that  no  mortal  is  rendered  finally  unhappy  by  an  eternal 
and  invincible  decree,  but  that  the  misery  of  those  who  perish 
arises  from  themselves  ; and  that,  in  this  present  imperfect  state, 
believers,  if  not  peculiarly  vigilant,  may,  through  the  force  of 
temptation,  and  the  influence  of  Satan,  fall  from  grace,  and  sink 
into  final  perdition. 

They  found  these  sentiments  on  the  expressions  of  our  Saviour, 
respecting  his  willingness  to  save  all  that  come  unto  him  ; es- 
pecially on  his  prayer  over  Jerusalem  ; on  his  Sermon  on  the 
Mount  ; and,  above  all,  on  his  delineation  of  the  process  of  the 
last  day,  in  which  the  salvation  of  men  is  not  said  to  have  been 
obtained  by  any  decree,  but  because  “ they  hav’c  done  the  will 
of  their  Father,  who  is  in  heaven.”  This  last  argument  they 
deem  decisive.  They  also  say,  that  the  terms  respecting 
•election  in  the  Epistle  to  the  Romans,  are  applicable  only  to  the 
state  of  the  Jews  as  a body,  and  relate  not  to  the  religious  con- 
sideration of  individuals,  either  in  this  world,  or  the  ne.\t. 

1 . * 


RELIGION  AND  CEREMONIES 

The  religious  principles  ot  the  Arminians  have  insinuated 
thenibeives  more  or  less  into  the  established  church  in  Holland, 
and  altected  the  theological  system  of  many  of  those  pastors 
who  are  appointed  to  maintain  the  doctrine  and  authority  of  the 
synod  ol  Dort.  '1  he  principles  of  Arrainius  were  early  intro- 
duced into  various  pther  countries,  as  Britain,  France,  Geneva 
and  many  parts  ol  Switzerland  ; but  their  progress  is  said  to 
have  been  rather  retarded  of  late,  especially  in  Germany  and 
several  parts  ot  Switzerland,  by  the  prevalence  of  the  Leibnit- 
zian  and  ollian  philosophy,  which  is  more  favourable  *o  Cal- 
vinism. 


SECTION  IV. 

OF  THE  EPISCOPAL  CHURCH  OF  ENGLAND. 

The  Church  of  England  dates  its  origin  from  the  time  of  the 
Reformation,  when  Henry  VIH.  shook  off  the  Pope’s  authority 
and  took  upon  himself  the  title  of  “ Head  of  the  Church,”  as'he 
had  been  previously  dignified  by  his  Holiness  with  that  of 
“ Defender  of  the  f’aith.”  The  last  of  these  titles,  which  are 
hereditary  in  the  Crown  ol  England,  was  obtained  as  a reward 
for  a book  the  king  had  written  on  the  Seven  Sacraments,  against 
Luther’s  book,  “ Of  the  Captivity  of  Babylon.”  The  first  title 
was  an  assumed  one  ; but  soon  obtained  legal  sanction  by  the 
consent  of  the  nation  at  large  ; taken  up  because  the  pope  re- 
fused to  sanction  Henry’s  Divorce  from  Q,ueen  Catherine,  his 
affections  having  been  transferred  to  Anne  Boleyn.  The  Arch- 
bishop of  Canterbury,  who  took  npon  himself  to  annul  the 
former  marriage,  was  solemnly  condemned  by  the  pope  ; and 
Henry,  out  of  revenge,  annulled  his  connexion  with,  and  threw 
off  his  obedience  to,  the  papal  see.  He  became  supreme  head 
of  the  church  himself,  and  he  may  be  said  to  have  been  the 
founder  ol  the  Church  of  England.  Its  principles,  however,  are 
grounded  on  those  of  the  Reformation,  having  in  many  respects, 
a resemblance  to  the  Lutheran  tenets  and  practice. 

The  religious  tenets  or  doctrines  of  this  church  are  to  be  found 
in  the  book  of  Homilies,  consisting  of  short  moral  and  doctrinal 
discourses,  and  in  the  Thirty-Nine  .Articles,  which,  with  the 
three  Creeds  and  Catechism,  are  inserted  in  the  Book  of  Com- 
mon Prayer.  Concerning  some  of  the  doctrines  professed  by 
the  Church  of  England,  her  members  are  not  agreed  : a very 
great  majority  of  the  cleigy  insisting  upon  it  that  the  church  is 
not  Caivinistic,  in  regard  to  Jhe  doctrine  of  predestination,  irre- 
sistible grace,  and  the  final  perseverance  of  the  saints  ; whilst  a 
very  respectable  and  increasing  portion  of  the  clergy  and  laity 
maintain,  with  great  confidence,  that  the  17th  article  roundly 
and  plainly  asserts  the  great  and  important  doctrine  of  predes- 
tination, as  tought  by  Calvin  and  the  first  reformers.  The 


/ 


OF  THE  CHURCH  OF  ENGLAND.  123 


warm,  not  to  say  acrimonious,  disputes  which  this  difference  of 
construction  put  upon  the  articles  has  occasioned,  hjive  tended 
to  increase  the  number  of  dissenters,  whose  interests  are  greatly 
promoted  by  that  part  of  the  clergy  usually  denominated  Cal- 
vinistic,  or  evangelical. 

The  great  Earl  of  Chatham  said  openly  in  the  House  ol 
Commons,  that  we  ha\e  “ a Popish  liturgy,  a Calvinistic  creed, 
and  an  Arminian  clergy  since  that  time,  the  cleigy  are  many 
of  them  become  protessors  of  the  Calvinistic  doctriiies  ; and, 

Perhaps,  on  a rigid  examination  of  the  Articles,  Homilies,  and 
ra}’ers,  it  would  be  difficult  to  put  any  other  construction  upon 
many  parts  of  them,  particularly  of  the  17th  article. 

Leaving  this  point,  respecting  the  Calvinism  or  Arminianisna 
of  the  Church  of  England,  to  be  decided  amongst  the  members 
themselves,  we  shall  lay  before  the  reader  an  impartial  account 
of  her  doctrines,  worship,  rites,  and  ceremonies,  collected,  as 
they  ought  to  be,  from  those  acknowledged  formularies,  and 
standards  of  faith,  the  book  of  Homilies,  the  book  of  Common 
Prayer,  including  the  thirty-nine  Articles,  the  Liturgy,  &.c.  and 
such  other  works  of  authority  as  are  usually  referrea  to  on  this 
subject. 

It  cannot  with  truth  be  denied,  that  the  Liturgy  abounds  with 
the  purest  sentiments  of  devotion,  and  the  genuine  principles  of 
the  Christian  faith.  The  language  breathes  the  highest  spirit  of 

K,  often  in  a style  of  the  most  eloquent  and  affecting  pathos. 

are  found  some  of  the  very  best  specimens  of  our  English 
style  of  composition. 

A committee  was  appointed  to  compose  this  Liturgy,  at  the 
head  of  which  was  Thomas  Cranmer,  Archbishop  of  Canterbu- 
ry, who  was  the  chief  promoter  of  the  Reformation,  and  had  a 
principal  hand  in  all  the  steps  made  towards  it. 

This  Lituigy,  compiled  by  martyrs  and  confessors,  together 
with  divers  other  learned  bishops  and  divines  ; and  being  revis- 
ed and  approved  by  the  archbishops,  bishops  and  clei-gy  of  both 
the  provinces  of  Canterbury  and  \ork,  was  then  conhrmed  by 
the  king,  A.  D.  1548. 

About  the  end  of  the  year  1550,  or  the  beginning  of  1551, 
some  exceptions  were  taken  at  some  things  in  this  book,  which 
were  thought  to  savour  too  much  of  superstition  ; on  which 
account  it  was  again  revised  and  altered,  under  the  inspection 
of  Bucer  and  Martyr,  two  foreign  reformers,  and  again  confirm- 
ed by  Act  of  Parliament  ; but  both  this  and  the  former  Act, 
made  in  1548,  were  repealed  in  the  first  year  of  Q,ueen  Mary. 
But  upon  the  accession  of  Queen  Elizabeth,  the  second  book  of 
King  Edward  was  again  established,  with  some  slight  altera- 
tions and  corrections  ; and  in  this  state  the  Liturgy  continued, 
without  any  farther  alteralioin  until  the  first  year  of  King  James 
the  First,  when  a few  small  alterations  were  made  ; and  this  it 
remained  till  the  time  of  Charles  the  Second,  when  the  whole 
book  was  again  revised.  The  commission  for  this  purpose  was 
dated  March  25,  1661,  and  empowered  twelve  bishops  aad 


124 


RELIGION  AND  CEREMONIES 


twelve  presbyteriaii  divines  to  make  such  reasonable  and  neces* 
sary  alterations  as  they  might  jointly  agree  upon.  In  a word, 
the  whole  Liturgy  was  then  brought  to  tlie  state  it  now  stands,  j 
and  was  unanimously  subscribed  to  by  both  houses  of  Coiivoca*  • 
tion,  on  Friday,  December  20,  1661  ; and  being  brought  to  the 
House  of  Lords  the  March  following,  both  Houses  very  readily 
passed  an  Act  for  its  establishment,  when  the  thanks  of  the  lords 
were  ordered  to  the  bishops  and  clergy,  for  the  great  care  and 
industry  shown  in  the  review  of  it. 

The  Creed,  commonly  called  “ the  Apostles’  Creed,”  forms 
an  essential  part  of  the  doctrines  of  the  English  Church,  and 
from  its  great  antiquity,  is  of  high  authority.  It  is  asserted  that 
the  genuineness  of  this  creed  may  be  proved  from  the  unanimous 
testimony  of  antiquity,  in  the  writings  of  the  fathers.  Clemens 
Romanus,  in  his  epistle  (A.  D.  65;,  saith,  “ that  the  apostles 
having  received  the  gift  of  tongues,  while  they  were  together,  by 
joint  consent  composed  that  creed,  which  the  church  of  the  faith- 
ful now  holds.”  This  matter  is  largely  set  down  by  Ruffinus, 
in  his  preface  to  the  exposition  of  the  creed,  and  affirmed,  not 
only  by  him,  but  a cloud  of  unexceptionable  witnesses,  whose 
words  are  too  long  to  insert,  and  their  names  too  many  to-  men- 
tion. Irenaeus,  Origen,  Tertullian,  Ambrose,  Augustine, 
Jerome,  Ruffinus,  and  many  other  orthodox  fathers,  whose  tes- 
timonies will<show,  that  this  creed  w'as  composed  by  the  apostles 
themselves,  and  has  been  received  as  such  by  the  most  learned 
and  judicious  Christians,  from  the  first  planting  of  the  Christian 
faith  down  to  the  present  time.  In  a word,  the  ancients  quote 
the  creed  as  well  as  scripture  to  confute  heresies,  and  seem  to 
have  given  it  the  same  honour,  because  it  is  indeed  the  same 
thing  ; called  therefore  the  compendium  of  the  gospel,  and  the 
epitome  of  holy  w rit.* 

St.  Augustine,  writing  on  the  creed,  has  the  follow  ing  remark. 

Say  your  creed  daily,  morning  and  evening  to  God.  Say 
not,  I said  it  yesterday,  I have  said  it  to-day  already  ; say  it 
again  ; say  it  every  day  ; guard  yourselves  with  your  faith  ; 
and  if  the  adversary  assault  you,  let  the  redeemed  know,  that  he 
ought  to  meet  him  with  the  banner  of  the  cross  and  the  shield 
of  faith.’' 

When  the  worshippers  in  the  Church  of  England  come  to  the  i 
second  article  in  this  creed,  in  which  the  name  of  Jesus  is  men- 
tioned, they  make  obeisance,  which  the  church  (in  regard  to 
that  passage  of  St.  Paul,  that  at  the  name  of  Jesus  every  knee 
should  bozi' — Phil.  ii.  10)  expressly  enjoins  in  her  eighteenth 
canon  ; ordering,  that  when  in  time  of  divine  service  the  Lord 
Jesus  shall  be  mentioned,  due  and  lowly  reverence  shall  be 
done  by  all  persons  present  ; testifying  by  these  outward  ges- 
tures their  inward  humility,  Christian  resolution,  and  due  ac-  | 
knowledgment,  that  the  Lord  Jesus  Christ,  the  true  eternal  Son  , 

♦Many  able  writers  do  not  admit  the  Creed  to  he  so  ancient  as  ihc  : 

Apostolic  age,  though  they  believe  it  to  have  been  composed  soon  .after. 


f 


Church  of  England  Confirmation.  p.  127. 


Church  of  England  Convocation.  p.  T33. 


OF  THE  CHURCH  OF  ENGLAND.  12 j 


of  God,  is  the  only  Saviour  of  the  world  ; in  whom  alone  all  the, 
mercies,  grace,  and  promises  of  God  to  mankind,  for  this  life 
and  the  life  to  come,  are  fully  and  wholly  comprised.”  Again, 
according  to  the  Rubric  it  is  to  be  repealed  standing,  to  signify 
our  resolution  to  stand  up  boldly  in  the  defence  of  it.  As  in 
Poland  and  Lithuania,  it  is  said,  the  nobles  used  formerly  to 
draw  their  swords,  in  token  that,  if  there  was  an  occasion,  they 
would  defend  and  seal  the  truth  of  it  with  their  blood. 

The  Litany  of  the  Church  of  England  is  a distinct  and  sepa- 
rate ortice  in  the  intention  of  the  church,  as  is  evident  from  the 
rubric  before  it,  which  appoints  it,  “ to  be  sung  or  said  after 
morning  prayer.” 

The  word  itself  is  defined  in  the  rubric  as  “ a supplication.” 

As  to  the  form  in  which  litanies  are  made,  namely,  i?i  short 
petitions  by  the  priest,  with  responses  by  the  people,  St.  Chry- 
sostom derives  the  custom  from  the  primitive  ages,  when  the 
priest  began,  and  uttered  by  the  spirit,  some  things  fit  to  be 
prayed  tor,  and  the  people  joined  the  intercessions,  saying, 
“ We  beseech  thee  to  hear  us  good  Lord.”  When  the  mirac- 
ulous gifts  of  the  spirit  began  to  cease,  they  wote  down  several 
of  these  forms,  which  were  the  original  ot  our  present  litanies. 
St.  Ambrose  has  left  us  one,  which  agrees  in  many  particulars 
with  that  of  our  own  church. 

About  the  year  400,  litanies  began  to  be  used  in  processions, 
the  people  walking  barefoot,  and  repeating  them  with  great 
devotion.  It  is  pretended  that  several  countries  were  delivered 
from  great  calamities  by  this  means.  About  the  3'ear  600, 
Gregory  the  Great,  from  all  the  litanies  extant,  composed  the 
famous  seven-fold  litany,  by  which  Rome,  it  is  said,  was  deliv- 
ered from  a grievous  mortality.  This  has  served  as  a pattern 
to  all  the  western  churches  since  ; and  to  it  ours  of  the  Church 
of  England  comes  nearer  than  that  of  the  Romish  Missal,  in 
which  later  popes  have  inserted  the  invocation  of  saints,  which 
our  reformers  properly  expunged.  These  processional  litahies 
having  occasioned  much  scandal,  it  was  decreed  that  in  future 
the  litanies  should  be  used  only  within  the  wall  of  the  church. 

The  days,  appointed  by  the  fifteenth  canon  of  our  church,  Ibr 
using  the  litany,  are  Wednesdays  and  Fridays,  the  ancient  fast- 
ing days  of  the  primitive  church  ; to  which,  by  the  rubric, 
Sundays  are  added,  as  being  the  days  of  the  greatest  assembly 
for  divine  service.  Before  the  last  review  of  the  common 
prayer,  the  litany  was  a distinct  service  by  itself,  and  used  some 
time  after  the  morning  prayer  was  ended.  At  present,  it  forms 
one  office  with  the  morning  service,  being  ordered  to  be  read 
after  the  third  collect  for  grace,  instead  of  the  intercessional 
prayer’s  in  the  daily  service. 

The  occasional  prayers  and  thanksgivings  found  in  the  book 
of  common  praj'er  are,  for  the  most  part,  highly  appropriate  to 
the  respective  ends  for  which  they  were  composed. 

Concerning  the  antiquity  of  the  collects,  most  of  them  were 
i«ed  in  the  western  church  above  twelve  hundreyd  years  ago>> 

4 


126 


RELIGION  AND  CEREMONIES 


and  many  of  them  no  doubt  long  before  ; for  this  is  certain,  that 
tliese  pra3'ers  were  collected  and  put  in  order  by  St.  Gregor}’, 
that  great  light  and  guide  of  the  church. 

Tlie  Festivals  of  the  English  Church  are  held  on  what  are 
called  “ Saints’  Days,”  with  some  others.  St.  Andrew’s  on 
the  30th  of  November  ; St.  Thomas’,  31st  December  ; St. 
Stephen’s  26th  of  December  ; St.  John  the  Evangelist,  27th  of 
December  ; the  Innocents’  day,  on  the  28th  December. 

This  day  is  commemorated  by  the  church  because  the  Holy 
Innocents*  were  the  first  that  suffered  upon  our  Saviour’s  ac- 
count ; also  for  the  greater  solemnity  of  Christmas,  the  birth  of 
Christ  being  the  cause  of  their  deaths.  The  Greek  Church 
reckons  the  number  forty  thousand  ; but  the  scripture  is  silent 
on  the  subject. 

Conversion  of  St.  Paul,  25th  January  ; St.  Matthias’  day,  24th 
February  ; St.  Mark’s,  25th  April  ; St.  Philip  and  St.  James, 
1st  of  May  ; St.  Barnabas  the  Apostle,  11th  of  June  ; Nativity 
of  John  the  Baptist,  24th  June  ; Beheading  of  John  the  Baptist, 
29th  August  ; St.  Peter’s  day,  29th  June  ; St.  James  the  Apos- 
tle, 25th  July  ; St.  Bartholomew  the  Apostle,  24th  August  ; St. 
Matthew  the  Apostle,  21st  of  September  ; St.  Jlichael  and  All 
Angels,  29th  of  September  ; St.  Luke  the  Evangelist,  18th  Oc- 
tober ; St.  Simon  and  St.  Jude,  28th  October  ; and  All  Saints, 
the  1st  of  November.  The  reformers  having  laid  aside  the 
celebration  of  a great  many  martyrs’  days,  which  had  grown 
too  numerous  and  burthensome  to  the  church,  thought  fit  to  retain 
this  day,  whereon  the  church,  by  a general  commemoration, 
returns  her  thanks  to  God  for  them  all. 

Besides  these  festivals  may  be  mentioned  two  others,  not  con- 
nected with  those  relating  to  the  apostles  : these  are  the  Purifi- 
cation, on  the  second  of  February  ; and  the  .Annunciation,  on 
the  25th  of  March.f 

Such  are  the  saints,  and  such  the  days  on  which  festivals  are 
kept  in  the  Church  of  England.  They  are,  however,  at  present 
but  little  attended  to,  except  at  the  “ public  offices,”  in  which 
“ red-letter  days,”  so  called  from  being  usually  printed  with  red 
ink  in  the  common  almanacks,  are  observed  as  holidays,  &c. 
There  are  other  days,  as  Good-Friday,  Easter,  Whitsuntide, 
and  Lent,  observed  in  their  church  ; but  they  are  all  well 
known. 

The  communion  service  of  this  church  is  appointed  to  be  read 
at  the  altar,  or  communion-table,  every  Lord’s  day,  and  upon 
every  festival  or  fast  throughout  the  year.  To  “ receive  the 
communion,”  means  to  receive  the  sacrament  of  the  Lord's  Sup- 
per, called  the  eucharist  by  the  Roman  Catholics  ; and  here  it 
may  be  proper  to  observe,  that  the  Church  of  England  allow’s  of 
two  sacraments  only,  (viz.)  and  the  eucharist.  Those 

♦The  children  of  Bethlehem,  slain  by  Herod. 

+The  Episcopalians  in  the  United  States  neglect  the  most  of  thesi* 
fjesdvaU. 


OF  THE  CHURCH  OF  ENGLAND.  127 


called  occasional  offices  of  the  church,  are  the  Lord’s  Supper  ; 
baptism  ; the  catechism  ; confirmation  ; matrimony  ; visitation 
of  the  sick ; burial  of  the  dead  ; churching  of  women  ; and  the 
commination. 

The  Church  of  England,  though  admitting  the  eucharist  as  a- 
sacrament,  conferring  grace,  when  worthily  administered  and 
received,  does  not  attach  any  superstitious  importance  to  it. 

This  sacrament  is  generally  taken  by  persons  a little  before 
death,  as  is  that  of  extreme  unction  in  the  Roman  Catholic 
Church  ; but  it  is  administered  once  a month  publicly  in  the 
church.  The  manner  of  its  administration  may  be  seen  in  all 
our  common  prayer-books. 

Baptism  is  the  other  sacrament  of  the  Church  of  England,  and 
it  may  be  administered  to  either  infants  or  adults  ; but  generally 
to  the  former,  and  is  either  public  or  private.  There  are  three 
services  for  this  sacrament : 1st.  “ the  ministration  of  public 
baptism  of  infants,  to  be  used  in  the  church  ; 2d.  the  ministra- 
tion of  baptism  of  children  in  houses  ; and  3d,  the  ministration 
of  baptism  to  such  as  are  of  riper  years,  and  are  able  to  answer 
for  themselves.”  Infants  receive  their  Christian  names  at  this 
rite. 

The  use  of  sponsors,  or  god-fathers,  at  the  time  a child  is  bap- 
tized, or  christened,  as  it  is  called,  is  indispensable  : for  a nriale 
there  must  be  two  god-fathers  and  one  god-mother  ; and  for  a 
female,  two  god-mothers  and  one  god-father,  who  “ promise  a 
vow,”  in  the  child’s  name,  “ that  it  shall  renounce  the  devil  and 
all  his  works  ; believe  all  the  articles  of  the  Christian  faith  ; 
keep  God’s  holy  will  and  commandments,  and  walk  in  the  same 
till  the  end  of  its  life  !” 

The  catechism  of  the  Church  of  England  teaches  the  leading 
doctrines  of  the  church,  and  instructs  the  young  in  many  of  their 
duties,  moral  and  theological. 

Con^rmatfow.— When  children  are  properly  instructed  in  the 
nature  and  obligations  promised  for  them  in  baptism,  by  the 
church  catechism,  they  are  then  required  to  be  presented  to  the 
bishop  for  confirmation,  in  order  to  ratify  those  vows  in  their 
own  persons,  by  this  rite  ; but  not  being  instituted  by  Christ,  it 
cannot  properly  be  called  a sacrament. 

The  office  of  the  church  begins  with  a serious  admonition  to 
all  those  Avho  are  desirous  to  partake  of  its  benefits  ; and  that 
they  should  renew'  in  their  oton  names  the  solemn  engagement 
which  they  entered  into  by  their  sureties  at  their  baptism,  and 
this  in  the  presence  oj  God  and  the  whole  congregation  ; to  which 
every  one  ought  to  answer,  with  reverence,  and  serious  consid- 
eration, i do.  Then  follow  some  acts  of  praise  and  prayer, 
proper  for  the  occasion.  The  ceremony  consists  of  the  impo- 
sition, or  laying  on  of  hands  upon  the  head.  The  office  con- 
cludes with  suitable  prayers.  The  bishop  having  laid  his  hand 
upon  the  head  of  each  person,  as  a token  of  God’s  favour,  hum- 
bly supplicates  the  Almight}’  and  everlasting  God,  that  his  band 
may  be  over  them,  and  his  Holy  Spirit  may  be  always  with  them. 


128 


RELIGION  AND  CEREMONIES 


to  lead  them  in  the  knowledge  and  obedience  of  his  word,  so  that 
at  the  end  of  their  lives  they  may  be  saved  through  Jesus  Christ : 
and  to  this  is  added  a collect  out  of  the  communion-service, 
concluding  with  the  bishop’s  blessing,  who  now  desires,  that  the 
blessing  of  Almighty  God,  the  Father,  Son,  and  Holy  Ghost, 
may  be  bestowed  upon  them,  and  remain  with  them.forever. 

Matrimony  is  not  deemed  a sacrament  in  this  church, although 
regarded  as  a sacred  and  holy  rile.  U is  performed,  either  in 
public  in  the  church,  or  in  a private  house,  and  either  by  li- 
cense, or  the  publication  of  banns  ; and  cannot  be  dissolved 
except  by  an  especial  act  of  parliament,  after  previous  convic- 
tion of  the  crime  of  adultery,  or  some  other  lawful  cause,  heard 
and  adjudged  in  the  courts  of  law.  Accordingly,  therefore, 
the  laws  of  England  forbid  any  divorce  to  take  place  on  account 
of  alleged  adultery  in  either  party,  till  such  acts  of  adultery 
have  been  clearly  proved  ; after  which  the  aggrieved  party  may 
apply  to  parliament  for  an  act  of  divorce,  or,  as  it  was  anciently 
called,  “ a Bill  of  Divorcement.”  This  law,  however,  cannot 
be  considered,  as  some  have  considered  it,  “ an  ex  post  facto 
law,”  or  a law  made  to  punish  an  offence,  against  which  there 
was  no  previous  law. 

The  Funerals  of  the  Church  of  England  are  very  simple  and 
affecting  ; and  the  service  of  the  most  solemn  and  devout  kind. 

They  have  a practice  of  publicly  returning  thanks  by  women 
after  child-birth,  which  they  call  Churching  of  JVomen,  and 
for  which  there  is  a distinct  service  in  the  book  of  common 
prayer  ; snd  this,  with  what  is  called  the  Commination,  a long 
list  of  curses,  used  only  on  the  first  day  of  Lent,  concludes  that 
singular,  and,  in  many  respects,  very  excellent  book. 

In  concluding  this  analysis  of  the  liturgy  of  this  body  of 
Christians,  it  may  be  observed,  that  the  morning  service  for- 
merly consisted  of  three  parts,  which  were  read  at  three  differ- 
ent times  in  the  forenoon.  These  are  now  thrown  into  one, 
and  are  all  used  at  the  same  time.  This  conjunction  of  the 
services  produces  many  repetitions.  For  instance,  the  Lord’ s 
Prayer  is  always  repeated  five  times  every  Sunday  morning  ; 
and  on  sacrament  days,  if  there  happen  to  be  a baptism  and  a 
churching,  it  is  repeated  about  eight  limes  in  the  course  of 
about  two  hours.  These  and  some  other  defects  have  been 
repeatedly  attempted  to  be  reformed  ; but  hitherto  without 
success. 

The  government,  discipline,  «^c.  of  this  church  are  next  to 
be  considered. 

• There  are  two  Archbishops,  (viz.)  Canterbury  and  York,  the 
first  of  which  is  primate  of  all  England,  though  the  king  is 
temporal  head  of  the  church  ; and  has  the  appointment  of  all 
the  bishops.  There  are  twenty-six  bishops,  besides  the  two 
Archbishops,  who  are  all  peers  of  the  realm  ; except  the  bish- 
op of  Sodor  and  Man,  who  is  appointed  by  t^e  Duke  of  Atljol  ; 
Snd  has  no  seat  in  the  house  of  peers. 


OF  THE  CHURCH  OF  ENGLAND.  129 


The  Church  of  Ireland  is  also  episcopal,  and  is  governed  by 
tour  archbishops  and  eighteen  bishops.  Since  the  union  of 
Britain  and  Ireland,  one  archbishop  and  three  bishops  sit  alter- 
nately in  the  house  of  peers,  by  rotation  of  sessions. 

The  province  of  York  comprises  four  bishoprics,  viz.  Dur- 
ham, Carlisle,  Chester,  and  the  Isle  of  Man  ; all  the  rest, 
to  the  number  of  twenty-one,  are  in  the  province  of  Caiilcr- 
bu^. 

The  clerical  dignitary,  next  to  the  bishop,  is  the  arch-deacon, 
whose  duly,  though  very  different  in  different  dioceses,  may 
be  termed  that  of  a representative  of  the  bishop  in  several  of 
liis  less  important  functions.  The  number  of  arch-deacons  in 
England  is  about  sixty.  The  name  of  Dean  [Decanus)  was 
probably  derived  from  his  originally  superintending  two  canons 
or  prebendaries.  Each  bishop  has  a chapter  or  council  ap- 
pointed to  assist  him,  and  each  chapter  has  a Dean  lor  a presi- 
dent ; but  there  are  in  the  Church  of  England  many  deaneries 
of  other  descriptions.  Rector  is,  in  general,  the  title  of  a 
clergyman  holding  a living,  of  which  the  tithes  are  entire  : 
Vicar  is  understood  of  a living  when  the  great  tithes  have  pas- 
sed into  secular  hands.  The  very  general  name  of  Curate 
signifies,  sometimes,  (as  curt  in  France)  a clergyman  in  pos- 
session of  a living,  but  more  frequently  one  exercising  the  spir- 
itual office  in  a parish  under  the  rector  or  vicar.  The  latter 
are  temporary  curates,  their  appointment  being  a matter  of  ar- 
rangement with  the  Rector  or  Vicar  ; the  former,  more  per- 
manent, are  called  perpetual  curates,  and  are  appointed  by  the 
impropriator  in  a parish  which  has  neither  rector  nor  vicar. 
The  name  of  Priest  is,  in  general,  confined  to  the  clergy  of 
the  church  of  Rome  ; in  the  Church  of  England,  the  corres- 
ponding term  is  a “ Clerk  in  Orders.”  A parson  [parsona 
ecclesi^,  denotes  a clergyman  in  possession  of  a parochial 
church.  Deacon  is,  in  England,  not  a layman  (except  with  the 
Dissenters)  as  in  Calvinistic  countries,  but  a clergyman  of 
limited  qualifications,  to  preach,  baptize,  marry,  and  bury  ; 
but  not  to  give  the  Sacrament  of  the  Lord’s  Supper.  “ Readers" 
are  not  regular  clergymen  ; but  laymen,  of  good  character, 
licensed  by  the  bishop  to  read  prayers  in  churches  and  chapels, 
where  there  is  no  clergyman. 

The  number  of  church-livings  in  England  and  Wales  is  very 
great,  being  fully  10,500.  From  this  multiplicity  of  benefices, 
and  from  the  general  smallness  of  the  incomes,  have  arisen  two 
irregularities  : ' pluralities,  and  non-residence.  To  prevent, 
at  least  to  lessen  this  latter  abuse,  an  Act  of  Parliament  was 
passed  in  1813,  directing  that  every  non-resident  incumbent 
should  nominate  a curate  of  a salary  of  not  less  than  80/.  per 
ann.  unless  the  entire  living  should  be  less.  The  effect  of  this 
Act  was  to  reduce  the  number  of  non-resident  clergymen,  by 
fully  800  ; they  had  previously  been  about  -1700  ; but  in  1815 

12 


130 


RELIGION  AND  CEREMONIES 


the  official  return  to  Parliament  of  the  incumbents  in  England 
and  Wales  were  as  follows  : 

Non-resident  from  the  following  causes : — 

Sinecures  52 — Vacancies  16^1 — Sequestrations  40 — Recent 
Institutions  87 — Dilapidated  churches  32 — Held  by  Bishops 
22 — Law-suits,  absence  on  the  Continent,  &c.  122— Livings 
from  which  no  report  279,  total  798 — Incumbents  non-resident 
from  other  causes  3856 — Incumbents  resident  5847 — total 
10,501  livings. 

The  rental  of  England  and  Wales  was,  by  a late  return,  dis- 
criminated as  follows  in  regard  to  tithes  : — 

Tithe-free  in  toto  -----  7,904,379 

Tithe-free  in  part  . - - . . 856,185 

Free  on  the  payment  of  a inodns  - . . 498,823 

Subject  to  titlie  -----  20,217,467 


Total  29,476,854 

A part,  and  by  no  means  ao  inconsiderable  one,  of  the  tithes 
of  England  is  held  by  laymen  ; but  as  the  church  have  other 
resources  of  income,  its  total  revenue  is  computed  at  nearly 
3,000,000^.  ; but  the  absorption  of  large  sums  by  several  of 
the  prelates,  and  the  accumulation  of  the  best  livings  among  a 
few  individuals  of  influence,  reduce  the  annual  average  income 
of  the  curates,  or  most  numerous  class,  to  little  more  than 
100/.  a-year. 

Tithes  necessarily  fluctuate  with  the  state  of  agriculture 
at  present  ( 1 820- 1 ) the  deficiency  is  extremely  alarming.  This 
was  also  the  case  in  the  year  1815,  when  the  clei'gy  began  to 
discover,  that  the  tithe  w'as  a very  unsuitable  and  impolitic 
source  of  revenue.  Application  was  made  to  Parliament,  and 
the  subject  was,  for  some  time,  under  serious  discussion  ; but 
the  rise  of  corn  in  1816  and  1817  prevented  any  other  measure 
than  an  Act,  founded  on  a Committee  Report  of  the  I8th  of 
June,  1816,  authorising  the  possessor  of  tithes,  (laymen  as  \vell 
as  clergymen)  to  grant  leases  of  them  for  a term  not  exceeding 
fourteen  years. 

According  to  a return  in  Parliament,  made  in  June  1817,  it 
appears  that  the  incomes  of  tho»e  benefices  where  there  is  no 
parsonage-house,  or  at  least  none  that  forms  a suitable  resi- 
dence, are  as  follow  : — 

livings. 

From  10/.  to  100/.  - - 615 

— 100  to  150  - - - 442 

— 1 50  and  upwards  ••  - 793 

1 850 

A prior,  and  more  comprehensive  return,  had  stated  the 
number  of  churches  and  chapels,  for  the  established  faith,  at 
2533  ; and  as  these  were  thought  inadequate,  (the  members  ot 
the  established  church  being  about  five  millions,  or  half  the  pop- 
ulationof  England  and  Wales,)  an  -\ct  was  passed  in  1810,  and 


OF  THE  CHURCH  OF  ENGLAND.  131 


even  pecuniary  aid,  to  the  amount  of  owe  million  pounds  sterling, 
given  by  government,  for  the  erection  of  an  additional  number 
of  churches.  The  previous  attempts  to  raise  the  requisite 
funds,  by  the  issue  of  briefs  and  voluntary  subscriptions,  had 
exhibited  a miserable  specimen  of  misapplied  labour  ; the 
expenses  of  the  collection,  and  of  the  patent  and  stamps,  ab- 
sorbed more  than  half  the  money  received  from  the  subscribing 
parties.* 

I'here  were  not  a few  worthy  and  conscientious  members  of 
the  established  church,  who  questioned  the  policy  and  expe- 
diency of  taking  from  the  public  purse  so  great  a sum  as  one 
million,  at  the  time  when  the  nation  was  already  greatly  em- 
barrassed by  the  stagnation  of  trade,  and  the  weight  of  the  ex- 
isting taxes. 

In  addition  to  the  details  already  given  of  the  ecclesiastical 
statistics,  and  other  affairs  connected  with  the  government,  dis- 
cipline, and  revenues  of  the  Church  of  England,  the  reader 
will  be  instructed  and  amused  by  some  facts,  partly  taken  from 
that  singular  production,  “ A Plea  for  Religion  and  the  Sacred 
Writings,”  by  the  late  Rev.  David  Simpson,  Minister  of  Christ 
Church,  Macclesfield,  than  whom  a better  or  more  honest 
and  conscientious  clergyman  the  Church  of  England  never  pos- 
sessed. 

It  is  well  known,  says  this  good  man,  that  there  are  about 
18,0Wt  clergymen  in  England  and  Wales  of  the  established 
religion,  and  nearly  10,000  parishes. 

The  rectories  5098  ; the  Vicarages  3687  ; the  livings  ot 
other  descriptions  2970  ; in  all  11,755.  Twenty  or  thirty  of 
these  livings  maybe  a thousand  a-year  and  upwards  ; four  or 
five  hundred  of  them  500/.  and  upwards  ; two  thousand  of 
them  under  200/.  ; five  thousand  under  100/.  a-year.  The 
average  value  of  livings  is  140/.  a-year,  reckoning  them  at 
10,000. 

In  the  year  1714,  when  Q,ueen  Anne’s  Bounty  began  to  be 
distributed,  there  were  1071  livings  not  more  than  10/.  a-year  : 
1467.  20/.  ; 1126,  30/.  ; 1149,  40/.  ; 884,  50/.  In  all  5697 
livings,  not  more  than  50/.  a-year  a-piece. 

All  the  10/.  and  20/.  livings  have  been  augmented  by  the 
above  donation. 

This  bounty  is  about  13,000/.  a-year,  clear  of  deductions  ; 
and  is,  therelore,  equal  to  65  augmentations  annually,  at  200/. 
a-piece. 

The  Clergy  are  indebted  to  Bishop  Burnet  for  this  applica- 
tion. The  money  itself  arises  from  the  first-fruits  and  tenths  of 
church  livings,  above  a certain  value,  which,  before  the  time  of 
, Henry  VIII.  used  to  go  to  the  Pope  of  Rome. 

* See  the  return  of  briefs  delivered  to  Parliament,  May  19, 1019. 

t These  have  rather  inereased  since  Mr.  Simpson  wrote. 


]32 


RELIGION  AND  CEREMONIES 


The  whole  income  of  (he  church  and  two  Universities  £= 
about  1,500,000/.*  a-year.  There  are  26  bishops,  whose  annu- 
al income  is  72,000/.  ; or,  according  to  another  account, 
92,000/.  ; each  bishop,  therefore,  has  on  an  average  2770/.  or 
3538/.  a-year,  supposing  he  had  no  other  preferment.  There 
are  28  Deaneries  and  Chapters,  whose  income  is  about  5000/. 
a-year  each,  making  together  about  140,000/.  a-year.  The 
income  of  the  two  Universities  is  together  about  180,000/.; 
the  clergy  have  together  about  1,108,000/.  a-year  among  them,, 
which  is  little  more  than  100/.  a-piece.  The  whole  bodj’^  of 
the  clergy  and  their  families  make  nearly  100,000  souls.  Reck- 
oning the  population  of  England  and  Wales  at  8,000,000,  of 
people,  every  clergyman  would  have  a congregation  of  444 
persons  to  attend  to  in  the  same  way  of  calculation. 

There  are  moreover  28  Cathedrals,  26  Deans,  60  Archdea- 
cons, and  544  Prebends,  Canons,  &c.  Besides  these,  there  are 
in  all  about  300  in  orders  belonging  to  different  Cathedrals,  and 
about  800  Lay-Officers,  such  as  singing-men,  officers,  &c. 
who  are  all  paid  from  the  Cathedral  emoluments  ; so  that  there 
are  about  1700  attached  to  the  several  Cathedrals,  who  divide 
among  them  the  140,000/.  a year,  making  on  an  average 
nearly  83/.  a year  a-piece.f 

There  are  nearly  1000  livii^s  in  the  gift  of  the  king  ; but 
it  is  customary  for  the  Lord  Chancellor  to  present  to  all  the 
livings  under  the  value  of  twenty  pounds  in  the  king’s  book, 
and  for  the  Minister  of  State  to  present  to  all  the  rest.  Those 
under  20/.  are  about  780,  and  those  above,  nearly  180.  Up- 
wards of  1600  places  of  church-preferment,  of  different  sizes 
and  descriptions,  are  in  the  gift  of  the  26  bishops  : more  than 
600  in  the  presentation  of  the  two  Universities  ; about  1000  in 
the  gift  of  the  several  cathedrals,  and  other  clerical  institutions  ; 
about  5700  livings  are  in  the  nomination  of  the  nobility  and 
gentry  of  the  land,  men,  women,  and  children  ; and  50  or  60 
of  then)  may  be  of  a different  description  from  any  of  the 
above. 

The  titles  by  which  some  of  the  highest  orders  of  the  clergy 
are  dignified,  are,  in  some  instances,  little  inferior  to  those 
given  to  the  Pope  of  Rome.  The  archishop  of  Canterbury  is 
addressed  as  “ His  Grace,  the  most  Reverend  ’Father  in  God, 
A* , hy  Divine  Providence,  Lord  Archbishop  of  Canterbu- 

ry.'^ The  Bishops  are  styled  “ Right  Reverend  Fathers  in  God, 
by  Divine  Permission,  Lord  Bishops  of,  <kc.”  Others  are  styled 
Very  Reverend,  &c. 

Ministers  at  the  time  of  their  ordination  take  a solenan  oath, 
that  they  subscribe  ex  animo,  to  all  and  every  thing  contained 
in  the  book  of  Common  Prayer,  &c.  They  also  swear  to  per- 

* This  is  scarcely  half  the  entire  value  of  the  Church's  Revenues,  ii 
we  reckon  every  possible  source. 

I See  an  “ Essay  on  the  Revenues  of  the  Church  of  England 


OF  THE  CHURCH  OF  ENGLA:sD.  133 


form  true  and  canonical  obedience  to  the  bisljop  of  the  diocese, 
and  his  successors,  in  all  things  Icrwful  and  honest. 

An  assembly  of  the  clerg'y  of  England,  by  their  representa- 
tives, for  the  purpose  of  consulting  upon  ecclesiastical  matters, 
is  called  a convocation.  Though  the  convocation  has  not  been 
permitted  to  transact  any  business  for  upwards  of  seventy  years, 
yet  it  still  meets  on  the  second  day  of  eveiy  session  of  parlia- 
ment, but  immediately  adjourns.  Like  paniament,  it  consists 
of  an  upper  and  lower  house.  In  the  upper  house,  the  arch- 
bishops and  bishops  sit  ; and  in  the  lower  house,  the  inferior 
clergy,  who  are  represented  by  their  proctors.  These  consist 
of  all  the  deans  and  archdeacons,  of  one  proctor  for  every  chap- 
ter, and  two  for  the  clergy’  of  eveiy  diocese,  and  amount  in  ail 
to  one  hundred  and  forty-three  divines. 

The  archdeacons  hold  stated  visitations  in  the  dioceses  over 
which  they  hold  jurisdiction  under  the  bishop.  Their  business 
on  these  occasions  is  to  inquire  into  the  reparation  and  movea- 
bles belonging  to  the  church,  to  reform  abuses  in  ecclesiastical 
matters,  and  bring  the  more  weighty  affairs  before  the  bishop. 
They  have  also  a power  to  suspend  and  excommunicate  ; iq 
many  places  to  prove  wills,  and  to  induct  all  clerks  within  their 
respective  jurisdictions. 

The  archbishop,  besides  the  inspection  of  the  bishops  and 
inferior  clei-gy  in  the  province  over  which  he  presides,  exercises 
episcopal  jurisdiction  in  his  own  diocese.  He  exercises  eccle- 
siastical jurisdiction  in  his  province,  and  is  guardian  of  the 
spiritualities  of  any  vacant  see,  as  the  king  is  of  the  temporal- 
ities. He  is  entitled  to  present  by  lapse  to  all  the  ecclesiastical 
livings  in  the  disposal  ot  his  diocesan  bishop,  if  not  filled  within 
six  months.  He  has  also  a customary  prerogative,  on  conse- 
crating a bishop,  to  name  a clerk  or  chaplain  to  be  provided  for 
by  such  bishop  ; instead  of  this,  it  is  now  usual  to  accept  an 
option.  He  is  said  to  be  enthroned  when  vested  in  the  arch- 
bishopric ; whilst  bishops  are  said  to  be  installed. 

His  grace  of  Canterbury  is  the  first  peer  of  England,  and, 
next  to  the  royal  family,  has  precedence  of  all  duk^es,  and  of 
all  ofiicers  of  the  crown.  It  is  his  privilege  by  custom  to  crowm 
the  kings  and  queens  of  this  kingdom.  By  common  law,  he  pos- 
sesses the  povier  of  probate  of  wills  and  testaments,  and  of 
granting  letters  of  administration.  He  has  also  a power  to  grant 
ficenses  and  dispensations  in  all  cases  formerly  sued  for  in  the 
court  of  Rome,  and  not  repugnant  to  the  law  of  God.  Accord- 
ingly,he  issues  special  licenses  to  marry,  to  hold  two  livings,  &c.; 
and  he  exercises  the  right  of  conferring  degrees. 

The  Arebishop  of  \ork  possesses  the  same  rights  in  his  pro- 
vince as  the  Archbishop  of  Canterbury.  He  has  precedence  of 
all  dukes  not  of  the  royal  blood,  and  of  all  officers  of  state  except 
the  lord-high-chancellor.  He  has  also  in  certain  parts  the  rights 
of  a count  palatine. 

A bishop  of  England  is  also  a baron  in  a three-fold  manner, 
namely,  feudal,  with  respect  to  the  temporalities  annexed  to 

12* 


134 


RELIGION  AND  CEREMONIES 


his  bishopric  ; by  writ,  as  being  summoned  by  writ  to  parlia- 
ment ; and  by  patent  and  creation.  Accordingly  he  has  the 
precedence  of  all  other  barons,  and  votes  as  baron  and  bish- 
op. But  though  the  peerage  of  bishops  was  never  denied,  yet 
it  has  been  contested  whether  they  have  a right  to  vote  in 
rriminal  matters.  At  present,  the  bishops  vote  in  the  trial  and 
arraignment  of  a peer ; but,  before  sentence  of  death  is  passed, 
they  withdraw  and  vote  by  proxy. 

The  jurisdiction  of  a bishop  of  England  consists  in  collating 
to  benefices  ; granting  institutions  on  the  presentations  of  other 
patrons  ; commanding  inductions  ; taking  care  of  the  profits 
of  vacant  benefices,  for  the  use  of  the  successors  ; visiting  his 
diocese  once  in  three  years  ; in  suspending,  depriving,  de- 
grading, and  excommunicating  ; in  granting  administrations, 
and  superintending  the  probate  of  wills.  These  parts  of  liis 
function  depend  on  the  ecclesiastical  law'.  By  the  common 
law,  be  is  to  certify  the  judges  respecting  legitimate  and  ille- 
gitimate births  and  marriages  ; and  to  this  jurisdiction,  by  the 
statute  law',  belongs  the  licensing  of  physicians,  chirurgeons, 
and  schoolmasters,  and  the  uniting  of  small  parishes.  This 
last  privilege  is  now  peculiar  to  the  Bishop  of  Norwich.  The 
bishops’ courts  possess  this  privilege  above  the  civil  courts; 
that  writs  are  issued  from  the  former  in  the  name  of  the  bishop 
iiimself,  and  not  in  that  of  the  king.  The  judge  of  the  bishops’ 
court  is  his  chancellor,  anciently  called  ecclesice  causidkiis,  the 
church-lawyer. 

The  bishops  of  London,  Durham,  and  Winchester,  take  pre- 
cedence of  the  other  bishops,  w'ho  rank  after  them  according  to 
the  seniority  of  their  consecration. 

ARTICLES  OF  RELIGION, 

. ts  established  by  the  Bishops,  the  Clergy,  and  Laity  of  the  Pro- 
testant Episcopal  Church  in  the  United  States  of  America.* 

Art.  I.  Of  Faith  in  the  Holy  Trinity. 

There  is  but  one  living  and  true  God,  everlasting,  without 
body,  parts,  or  passions  : of  infinite  pow’er,  wisdom,  and  good- 
ness ; the  Maker  and  Preserver  of  all  things  both  visible  and 
invisible.  A'^‘^  unity  of  this  Godhead,  there  be  three  per- 
sons, of  one"  substance,  power,  and  eternity  ; the  Father,  the 
Son,  and  the  Holy  Ghost. 

Art.  II.  Of  the  Word,  or  Son  of  God,  rehich  reas  made  very  Man. 

The  Son,  which  is  the  Word  of  the  Father,  begotten  from 
everlasting  of  the  Father,  the  veir  and  eternal  God,  of  one 
substance  with  the  Father,  took  Man’s  nature  in  the  womb  of 

♦ The  editor  has  thought  proper  to  insert  the  39  Articles  as  adopted 
by  the  Episcopal  Church  in  the  United  States,  there  being  no  material 
.difference  from  those  of  the  Church  of  England. 


OF  THE  CHURCH  OF  ENGLAND.  135 


Ihe  blessed  Virgin,  of  her  substance  : so  that  two  whole  ami 
perfect  Natures,  that  is  to  say,  the  Godhead  and  Manhood, 
were  joined  together  in  one  Person,  never  to  he  divided,  wliere- 
of  is  one  Christ,  very  God,  and  very  Man  ; who  truly  sufl'ered, 
was  crucified,  dead,^and  buried,  to  reconcile  his  Father  to  us, 
and  to  be  a sacrifice,  not  only  for  original  guilt,  but  also  for 
'actual  sins  of  men. 

Art.  III.  Of  the  going  c/ozon  of  Christ  into  Hell. 

As  Christ  died  tor  us,  and  was  buried  ; so  also  is  it  to  be  be- 
lieved, that  he  went  down  into  bell. 

Art.  IV.  Of  the  Resurrection  of  Christ. 

Christ  did  truly  rise  again  from  death,"  and  took  again  his 
body,  with  flesh,  bones,  and  all  things  appertaining  to  Ihe  per- 
fection of  Man’s  nature,  wherewith  he  ascended  into  Heaven, 
and  there  sitteth,  until  he  return  to  judge  all  men  at  the  last  day. 

Art.  V.  Of  the  Holy  Ghost. 

The  Holy  Ghost,  proceeding  from  the  Father  and  the  Son,  is 
of  one  Substance,  Majesty  and  Glory,  with  the  Father  and  the 
Son,  very  and  eternal  God. 

Art.  VI.  Of  the  sufficiency  of  the  Holy  Scriptures  for  Salvation, 
Holy  Scripture  containctb  all  things  necessaiy  to  salvation  : 
so  that  whatsoever  is  not  read  therein,  nor  may  be  proved 
thereby,  is  not  to  be  required  of  any  man,  that  it  shouM  be  be- 
lieved as  an  Article  of  the  Faith,  or  be  thought  requisite  or 
necessary  to  Salvation.  In  the  name  of  the  Holy  Scripture  we 
do  understand  those  Canonical  Books  of  the  Old  and  New  Tes- 
tament, of  whose  authority  was  never  any  doubt  in  the  Church. 

Cf  ihe  JVames  and  A’umber  of  the  Canonical  Books. 
Genesis,  Exodus,  Leviticus,  Numeri,Deuteronomium,  Joshue, 
•ludges,  Ruth,  the  first  book  of  Samuel,  the  second  book  of 
Samuel,  the  first  book  of  Kings,  the  second  book  of  Kings,  the 
first  book  of  Chronicles,  the  second  book  of  Chronicles,  the  first 
book  of  Esdras,  the  second  book  of  Esdras,  the  book  of  Hester, 
the  book  of  Job,  the  Psalms,  the  Proverbs,  Ecclesiastes  or 
Preacher,  Cantica  or  Songs  of  Solomon,  Four  Prophets  the 
greater,  T welve  Phrophets  the  less. 

And  the  other  Books  (as  Hierome  saitb)  the  church  doth  read 
for  example  of  life  and  instruction  of  manners  ; but  yet  doth  it 
not  apply  them  to  establish  any  doctrine  ; such  are  these  fol- 
lowing : 

The  third  book  of  Esdras,  the  fourth  book  of  Esdras,  the  book 
of  Tobias,  the  book  of  Judith,  the  rest  of  the  book  of  Hester, 
the  book  of  Wisdom,  Jesus  the  son  of  Sirach,  Baruch  the 
Phrophet,  the  Song  of  the  three  Children,  the  Story  of  Susan- 
nah, of  Bell  and  the  Dragon,  the  Prayer  of  Manasses,  the  first 
book  of  Maccabees,  the  second  book  of  Maccabees. 


136 


RELIGION  AND  CEREMONIES 


All  the  books  of  the  New  Testament,  as  they  are  commonly 
received,  we  do  receive  and  account  them  canonical. 

Art.  VII.  Of  the  Old  Testament. 

The  Old  Testament  is  not  contrary  to  the  New  ; for  both  in 
the  Old  and  New  Testament  everlasting  life  is  offered  to  man- 
kind by  Christ,  who  is  the  only  Mediator  between  God  and 
Man,  being  both  God  and  Man.  Wherefore  they  are  not  to  be 
heard,  which  feign,  that  the  Old  Fathers  did  look  only  for  tran- 
sitory Promises.  Although  the  Law  given  from  God  by  Closes, 
as  touching  Ceremonies  and  Kites,  do  not  bind  Christian  men, 
nor  the  Civil  Precepts  thereof  ought  of  necessity  to  be  received 
in  any  Commonwealth  ; yet,  notwithstanding,  no  Christian 
man  whatsoever  is  free  from  the  obedience  ot  the  command- 
ments which  are  called  moral. 

Art.  VIII.  Of  the  Creeds. 

The  jXicene  creed,  and  that  which  is  commonly  called  the 
..Apostle's  creed,  ought  thoroughly  to  be  received  and  believed  : 
lor  they  may  be  proved  by  most  certain  warrants  of  Holy  Scrip- 
ture. 

Art.  IX.  Of  Original  or  Birth-Sin. 

Original  Sin  standeth  not  in  the  following  of  Adam  (as  the 
Pelagians  do  vainly  talk  ;)  but  it  is  the  fault  and  corruption  of 
the  nature  of  every  man,  that  naturally  is  engendered  of  the 
offspring  of  Adam,  whereby  man  is  very  far  gone  from  original 
rio'hleousness,  and  is  of  his  own  nature  inclined  to  evil,  so  that 
file  flesh  luketh  always  contrary  to  the  Spirit ; and  therefore  in 
every  person  born  into  this  world,  it  deserveth  God’s  wrath  and 
damnation.  And  this  infection  of  nature  doth  remain,  yea,  in 
them  that  are  regenerated  ; whereby  the  lusts  of  the  flesh,  cal- 
led in  Greek,  s-stfx'p,  which  some  do  expound  the  Wis- 

dom. some  Sensuality,  some  the  Affection,  some  the  Desire  of 
the  Flesh,  is  not  subject  to  the  law  of  God.  And  although  there 
is  no  condemnation  for  them  that  believe  and  are  baptized  ; yet 
the  Apostle  doth  confess,  that  concupiscence  and  lust  hath  of 
itself  the  nature  of  sin. 

Art.  X.  Of  Free-Will. 

The  condition  of  man,  after  the  fall  of  Adam,  is  such,  that 
be  cannot  turn  and  prepare  himself,  by  his  own  natural  strength 
and  good  works,  to  faith,  and  calling  upon  God  : wherefore  we 
liave  no  power  to  do  good  works  pleasant  and  acceptable  to 
“God,  without  the  grace  of  God  by  Christ  preventing  us,  that 
we  may  have  a good  will,  and  working  with  us,  when  we  have 
that  good  will. 

Art.  XI.  Of  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit 
of  our  Lord  and  Saviour  Jesus  Christ  by  Faith  ; and  not  for  our 


OF  THE  CHURCH  OF  ENGLAND.  137 


own  works  or  deservings.  Wherefore,  that  we  are  justified  by 
Faith  only,  is  a most  wholesome  doctrine,  and  veiy  full  of  com- 
fort, as  more  largely  is  expressed  in  the  Homily  oi  Justification. 

Art.  XII.  Of  Good  Works- 

Albeit  that  good  works,  which  are  the  fruits  of  faith,  and  fol- 
low after  Justification,  cannot  put  away  our  sins,  and  indure  the 
severity  of  God’s  judgment  ; yet  are  they  pleasing  and  ac- 
ceptable to  God  in  Christ,  and  do  spring  out  necessarily  of  a 
true  and  lively  faith  ; insomuch  that  by  them  a lively  faith  may 
be  as  evidently  known,  as  a tree  discerned  by  the  fruit, 

Art.  XIII.  Of  Works  before  Justification. 

Works  done  before  the  grace  of  Christ,  and  the  inspiration  of 
his  Spirit,  are  not  pleasant  to  God,  forasmuch  as  they  spring 
not  ot  faith  in  Jesus  Christ,  neither  do  they  make  men  meet  to 
receive  grace,  or  (as  the  School-Authors  say)  deserve  grace  of 
congruity  ; yea  rather,  for  that  they  are  not  done  as  God  hath 
willed  and  commanded  them  to  be  done,  we  doubt  not  but  they 
have  the  nature  of  sin. 

Art.  XIV.  Of  Works  of  Supererogation. 

Voluntary  works,  besides  over  and  above  God’s  command- 
ments, which  they  call  Works  of  Supererogation,  cannot  be 
taught  without  arrogancy  and  impiety.  For  by  them  men  do 
declare,  that  they  do  not  only  render  unto  God  as  much  as  they 
are  hound  to  do,  but  that  they  do  more  for  his  sake  than  of 
boiinden  duty  is  required  : Whereas  Christ  sayeth  plainly. 

When  ye  have  done  all  that  are  commanded  to  you,  say.  We 
are  unprofitable  servants. 

Art.  XV.  Of  Christ  alone  without  Sin. 

Christ  in  the  truth  of  bui  nature,  w'asmade  like  unto  us  in  all 
things,  sin  only  except,  from  which  he  was  clearly  void,  both 
in  his  flesh  and  in  his  spirit.  He  came  to  be  a Lamb  without 
spot,  who  by  sacrifice  of  himself  once  made,  should  take  away 
the  sins  of  the  world  ; and  sin  (as  St.  John  saith)  was  not  in  him. 
But  all  we  the  rest  (although  baptized  and  born  again  in 
Christ)  yet  offend  in  many  things  ; and  if  we  say  we  have  no 
sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us. 

Art.  XVI.  Of  Sin  after  Baptism. 

Not  every  deadly  sin,  willingly'committed  after  Baptism,  is 
sin  against  the  Holy  Ghost,  and  unpardonable.  W'^herefore  the 
grant  of  repentance  is  not  to  be  denied  to  such  as  fall  into  sin 
after  Baptism.  After  we  have  received  the  Holy  Ghost,  we 
may  depart  from  grace  given,  and  fall  into  sin,  and  by  the 
grace  of  God  (we  may)  arise  again,  and  amend  our  lives.  And 
therefore  they  are  to  be  condemned,  which  say,  they  can  no 


133 


RELIGION  AND  CEREMONIES 


more  sin  a6  long  as  they  live  here,  or  deny  the  place  of  forgive- 
ness to  such  as  truly  repent. 

Art.  XVII.  Of  Predestination  and  Election. 

Predestination  to  life  is  the  everlasting  purpose  of  God, 
whereby  (before  the  foundations  of  the  world  were  laid)  he 
hath  constantly  decreed,  by  his  council,  secret  to  us,  to  deliver 
from  curse  and  damnation,  those  whom  he  hath  chosen  in  Christ 
out  of  mankind,  and  to  bring  them  by  Christ  to  everlasting 
salvation,  as  vessels  made  to  honour.  Wherefore  they,  which 
he  endued  with  so  excellent  a benefit  of  God,  he  called  accord- 
ing to  God’s  purpose  by  his  Spirit  working  in  due  season  : they 
through  grace  obey  the  calling  ; they  be  justified  freely  : they 
be  made  Sons  of  God  by  adoption  ; they  be  made  like  the 
image  of  his  only  begotten  Son  Jesus  Christ  : they  walk  reli- 
giously in  good  works  ; and  at  length  by  God’s  mercy  they  at- 
tain to  everlasting  felicity. 

As  the  godly  consideration  of  Predestination,  and  our  Elec- 
tion in  Christ,  is  full  of  sweet,  pleasant,  and  unspeakable  comfort 
to  godly  persons,  and  such  as  feel  in  themselves  the  working  of 
the  Spirit  of  Christ,  mortifying  the  works  of  the  flesh  and  their 
earthly  members,  and  drawing  up  their  mind  to  high  and  heav- 
enly things,  as  well  because  it  doth  greatly  establish  and  con- 
firm their  faith  ofeternalsalvation,  to  be  enjoyed  through  Christ, 
as  because  it  doth  fervently  kindle  their  love  towards  God ; so, 
for  curious  and  carnal  persons,  lacking  the  Spirit  of  Christ,  to 
have  continually  before  their  eyes  the  Sentence  of  God’s  pre- 
destination, is  a most  dangerous  downfal,  whereby  the  Devil 
doth  thrust  them  either  into  desperation,  or  into  wretchlessness 
of  most  unclean  living,  no  less  perilous  than  desperation. 

Furthermore,  we  must  receive  God’s  promises  in  such  wise 
as  they  be  generally  set  forth  to  us  in  holy  Scripture  : And 
in  our  doings,  that  will  of  God  is  to  be  followed,  which  we 
have  expressly  declared  unto  us  in  the  Word  of  God. 

Art.  XV'III.  Of  obtaining  Eternal  Salvation  only  by  the  name 
of  Christ. 

They  also  are  to  be  had  accursed,  that  presume  to  say,  that 
every  man  shall  be  saved  by  the  Law  or  Sect  which  he  pro- 
fesseth,  so  that  he  be  diligent  to  frame  his  life  according  to  that 
Law,  and  the  light  of  Nature.  For  holy  Scripture  doth  set 
out  unto  us  only  the  name  of  Jesus  Christ,  whereby  men 
must  be  saved. 


Art.  XIX.  Of  the  Church. 

The  visible  church  of  Christ  is  a congregation  of  faithful 
men,  in  the  which  the  pure  Word  of  Goii  is  preached,  and 
the  Sacraments  be  duly  ministered  according  to  Christ’.s  Or- 
dinance, in  all  those  things  that  of  necessity  are  requisite  to 
the  same. 


OF  THE  CHURCH  OF  ENGLAND. 


I3'J 


As  tlie  Church  of  Hierusnlem,  JUexandria,  mA  Antioch,  have 
erred  ; so  also  the  Church  of  Rome  hath  erred,  not  only  in  their 
living  and  manner  of  ceremonies,  but  also  in  matters  of  faith. 

Art.  XX.  Of  the  Authority  of  the  Church. 

The  church  hath  power  to  decree  fiitesor  Ceremonies,  and 
authority  in  controversies  of  faith  : And  yet  it  is  not  lawful  for 
the  church  to  ordain  any  thing  that  is  contraiy*  to  God’s  Word 
written  : neither  may  it  so  expound  one  place  of  scripture, 
that  it  be  repugnant  to  another.  Wherefore,  although  the 
church  be  a Witness  and  a Keeper  of  Holy  Writ,  yet  as  if 
ought  not  to  decree  any  thing  against  the  same,  so  besides 
the  same  ought  not  to  enforce  any  thing  to  be  believed  for 
necessity  of  salvation. 

Art.  XXI.  Of  the  Authority  of  General  CoUuCils. 

Art.  XXII.  Cf  Purgatory. 

The  Romish  doctrine  concerning  Puigatory,  Pardons,  Wor 
shipping,  and  Adoration,  as  well  of  Images,  as  of  Reliques,  and 
also  invocation  of  Saints,  is  a fond  thing  vainly  invented,  an^ 
grounded  upon  no  warranty  ol  Scripture,  but  rather  repugnant 
to  the  Word  of  God. 

.Art.  XXIII.  Of  Ministering  in  the  Congregation. 

It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of  pub- 
lic preaching,  or  Ministe:  ing  the  Sacraments  in  the  congregation, 
before  he  be  lawfully  called,  and  sent  to  execute  the  same.  And 
those  we  ought  to  judge  lawfully  called  and  sent,  which  be 
chosen  and  called  to  this  Work  by  men  v\ho  have  public  Au- 
thority given  unto  them  in  the  congregation,  to  call  and  send 
Ministers  info  the  Lord’s  Vineyard. 

Art.  XXIV.  Of  speaking  in  the  congregation  in  such  a Tongue  as 
the  people  under standeih. 

It  is  a thing  plainly  repugnant  to  the  word  of  God,  and  the 
custom  of  the  Primitive  Church,  to  have  public  prayer  in  the 
church,  or  to  Minister  the  Sacraments  in  a Tongue  not  under- 
standed  of  the  people. 

XXV.  Of  the  Sacraments. 

Sacranients  ordained  of  Christ  be  not  only  badges  or  token's 
of  Christian  men’s  profession  ; but  rather  they  be  certain  sure 
witnesses,  and  effectual  signs  of  grace,  and  God’s  good  will  to- 
wards us,  by  the  which  he  doth  work  invisibly  in  us,  and  doth 
not  only  quicken,  but  also  strengthen  and  confirm  our  faith  in  him. 

There  are  two  sacraments  ordained  of  Christ  our  Lord  in 
the  Gospel,  that  is  to  say,  Baptism,  and  the  Supper  of  the 
Lord. 

Those  five  commonly  called  Sacraments,  that  is  to  say.  Con- 


140 


RELIGION  AND  CEREMONIES 


iirmation,  Penance,  Orders,  Matrimony,  and  Extreme  Unction, 
are  not  to  be  counted  for  Sacraments  of  the  Gospel,  being  sudi 
as  have  gro\vn,^partly  of  tlie  corrupt  following  of  tlie  Apostles, 
partly  are  states  of  life  allowed  by  the  Scriptures  ; but  yet  have 
not  like  nature  of  sacraments  with  Baptism  and  the  Lord’s  Sup- 
per, for  that  they  have  not  any  visible  sign  or  ceremony  ordain- 
ed of  God. 

The  Sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use  them. 
And  in  such  only  as  worthily  receive  the  same,  they  have  a 
wholesome  elfect  or  operation  ; but  they  that  receive  them  un- 
worthily, purchase  to  themselves  damnation,  as  St.  Paul  saith. 

Art.  XXVI.  Of  the  unreortkiness  of  the  Ministers,~a;hichhinde7-s 
not  the  effect  of  the  Saci'ainents. 

Although  in  the  visible  church  the  evil  be  ever  mingled  with 
the  good,  and  sometime  the  evil  have  chief  authority  in  the 
ministration  of  the  Word  and  Sacraments  ; yet,  forasmuch  as 
they  do  not  the  same  in  their  own  name,  but  in  Christ’s,  and  do 
minister  by  his  Commission  and  Authority,  we  may  use  their 
Ministry,  both  in  hearing  the  Word  of  God,  and  in  receiving 
the  Sacraments.  Neither  is  the  effect  of  Christ’s  Ordinance 
taken  away  by  their  wickedness,  nor  the  grace  of  God’s  gifts 
diminished  from  such,  as  by  fa'-th,  and  rightly,  do  receive  the 
Sacraments  ministered  unto  them,  which  be  effectual,  because 
of  Christ’s  institution  and  promise,  although  they  be  ministered 
by  evil  men. 

Nevertheless,  it  appertaineth  to  the  discipline  of  the  church, 
that  inquiry  be  made  of  evil  ministers,  and  that  they  be  accused 
by  those  that  have  knowledge  of  their  offences  : and  finally 
being  found  guilty,  by  just  judgment,  be  depo.sed. 

Art.  XVII.  Of  Baptism. 

Baptism  is  not  only  a sign  of  profession,  and  mark  of  differ- 
ence w'hereby  Christian  men  are  discerned  from  others  that  be 
not  christened  ; but  it  is  also  a sign  of  Regeneration,  or  new 
Birlli,  whereby,  as  by  an  instrument,  they  that  receive  Bap- 
tism rightly  are  grafted  into  the  church  : the  promises  of  the 
forgiveness  of  sin,  and  of  our  adoption  to  be  the  sons  of  God  by 
the  Holy  Ghost,  are  visibly  signed  and  sealed  : faith  is  confirm- 
ed, and  grace  increased  by  virtue  of  pra}'er  unto  God.  The 
Baptism  of  young  children  is  in  any  wise  to  be  retained  in  the 
church  as  most  agreeable  with  the  institution  of  Christ. 

Art.  XXVIII.  Of  the  Lord's  Supper. 

The  Supper  of  the  Lord  is  not  only  a sign  of  the  Love  that 
Christians  ought  to  have  among  themselves  one  to  another  ; but 
rather  it  is  a Sacrament  of  our  Redemption  by  Christ’s  death  ; 
insomuch  that  to  such  as  rightly,  worthily,  and  W'ith  faith  re- 
ceive the  same,  the  Bread  which  we  break  is  a partaking  of  the 


OP  THE  CHURCH  OF  ENGLAND.  141 


Body  of  Christ ; and  likewise  the  Cup  of  Blessing  is  a partak- 
ing of  the  Blood  ot  Christ. 

Transubstantiation  (or  the  change  of  the  Substance  of  Bread 
and  wine;  in  the  Supper  of  the  L*rd,  cannot  be  proved  by  Holy 
Writ  ; but  it  is  repugnant  to  the  plain  words  of  Scripture,  over- 
throweth  the  nature  of  a Sacrament,  and  hath  given  occasion  to 
many  superstitions. 

The  Body  of  Christ  is  given,  taken,  and  eaten  in  the  Supper, 
only  after  an  heavenly  and  spiritual  manner.  And  the  mean 
whereby  the  Body  ot  Christ  is  received  and  eaten  in  the  Sup- 
per, is  taith. 

The  Sacrament  of  the  Lord’s  Supper  was  not  by  Christ’s  Or- 
dinance reserved,  carried  about,  lifted  up,  or  worshipped. 

Art.  XXIX.  Of  the  Wicked,  which  eat  not  of  the  body  of  Christ 
in  the  Use  of  the  Lord’s  Supper. 

The  wicked,  and  such  as  be  void  of  a lively  fuith,  although 
' they  do  carnally  and  visibly  press  with  their  teeth  (as  St.  Augus- 
tine saithl  the  Sacrament  of  the  body  and  blood  of  Christ  ; yet 
in  no  wise  are  they  partakers  of  Christ ; but  rather  to  their  con- 
demnation do  eat  and  drink  the  sign  or  sacrament  of  so  great  a 
thing. 


Art.  XXX.  Of  both  kinds. 

The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay-people  ; 
for  both  the  parts  of  the  Lord’s  sacrament  by  Christ’s  Ordinance 
and  Commandment,  ought  to  be  ministered  to  all  Christian  men 
alike. 

Art.  XXXI.  Cf  the  one  Oblation  of  Christ  finished  upon  the  • 

cross. 

The  offering  of  Christ  once  made,  is  that  perfect’redemption, 
propitiation,  and  satisfaction  for  all  the  sins  ot  the  whole  world, 
both  original  and  actual  ; and  there  is  none  other  satisfaction  for 
sin,  but  that  alone.  Wherefore  the  sacrifice  of  masses,  in  w'bich 
it  was  commonly  said,  that  the  priest  did  offer  Christ  for  the 
quick  and  the  dead,  to  hare  remission  of  pain  or  guilt,  were 
blasphemous  fables,  and  dangerous  deceits. 

Art.  XXXIl.  Of  the  Marriage  of  Priests. 

Bi.-ihops,  priests,  and  deacons,  are  not  commanded  by  God’s 
Law,  either  to  vow  the  estate  of  single  life,  or  to  abstain  from 
Marriage  : therefore  it  is  lawful  for  them,  as  for  all  other  Chris- 
tian men,  to  marry  at  their  own  discretion,  as  they  shall  judge 
the  same  to  serve  better  to  godliness. 

Art.  XXXIII.  Of  excommunicate  Persons,  how  they  are  to  be 
avoided. 

That  person  which  by  open  denunciation  of  the  Church,  is 
rightly  cut  off  from  the  Unity  of  the  Church,  and  excommuni- 

13 


142 


RELIGION  AND  CEREMONIES 


cated,  ought  to  be  taken  of  the  whole  multitude  of  the  faithful, 
as  an  Heathen  and  Publican,  until  he  be  openly  reconciled  by 
penance,  and  received  into  the  Church  by  a Judge  that  hath 
authority  thereunto. 

Art.  XXXIV.  Of  the  Traditions  of  the  Church. 

It  is  not  neccessary  that  Traditions  and  Ceremonies  be  in  all 
places  one,' or  utterly  like  ; for  at  all  times  they  have  been  di- 
vers, and  may  be  changed  according  to  the  diversity  of  coun- 
tries, times,  and  men’s  manners,  so  that  nothing  be  ordained 
against  God’s  word.  Whosoever,  through  his  private  judg- 
ment, willingly  and  purposely  doth  openly  break  the  Tradi- 
tions and  Ceremonies  of  the  Church,  which  be  not  repugnant  to 
the  word  of  God,  and  be  ordained  and  approved  by  common 
authority,  ought  to  be  rebuked  openly  (that  other  may  fear  to 
do  the  like)  as  he  that  offendeth  against  the  common  Order  of 
the  Church,  and  hurteth  the  Authority  of  the  Magistrate,  and 
woundeth  the  consciences  of  the  weak  Brethren. 

Every  particular  or  National  Church  hath  Authority  to  or- 
dain, change,  and  abolish  Ceremonies  or  Rites  of  the  Church, 
ordained  only  by  man’s  authority,  so  that  all  things  be  done  to 
edifying. 

Art.  XXXV.  Of  Homilies. 

The  second  Book  of  Homilies,  the  several  titles  whereof  we 
have  joined,  under  this  Article  doth  contain  a godly  and  whole- 
some Doctrine,  and  necessary  for  these  Times,  as  doth  the 
former  Book  of  Homilies,  which  were  set  forth  in  the  time  of 
Edreard  the  sixth  ; and  therefore  we  judge  •them  to  be  read  in 
Churches  by  the  Ministers  diligently  and  distinctly,  that  they 
may  be  understanded  of  the  people. 

Of  the  A''ames  of  the  Homilies. 

1.  Of  the  right  Use  of  the  Church. — 2.  Against  peril  of 
Idolatry. — 3.  Of  repairing  and  keeping  clean  of  Churches. — 
4.  Of  good  Works  : first  of  Fasting. — 6.  Against  Gluttony  and 
Drunkenness. — 6.  Against  excess  of  Apparel. — 7.  Of  Prayer. — 
8.  Of  the  place  and  Time  of  Prayer. — 9.  That  Common 
Prayers  and  Sacraments  ought  to  be  ministered  in  a known 
Tongue. — 10.  Of  tb^  reverent  Estimation  of  God’s  Word. — 11. 
Of  Alms-doing. — 12.  Of  the  Nativity  of  Christ. — 13.  Of  the 
Passion  of  Christ. — 14.  Of  the  Resurrection  of  Christ. — 16.  Of 
the  worthy  receiving  of  the  Sacrament  of  the  Body  and  Blood 
of  Chirst. — 16.  Of  the  Gifts  of  the  Holy  Ghost. — 17.  For  the 
Rogation-days. — 18.  Of  the  State  of  Matrimony. — 19.  Of  Re- 
pentance.— 20.  Against  Idleness. — 21.  Against  Rebellion. 

Art.  XXXVI.  Of  Consecration  of  Bishops  and  Ministers. 

The  Book  of  Consecration  of  Bishops,  and  ordering  of  Priests 
and  Deacons,  as  set  forth  by  the  General  Convention  of  this 
Church  in  1772,  doth  contain  all  things  necessaiy  to  such  con- 
secration and  ordering  ; neither  hath  it  any  thing  that,  of  itself. 


OF  THE  KIRK  OF  SCOTLAND- 


143 


13  superstitious  and  ungodly  : and,  therefore,  whosoever  are 
consecrated  or  ordered  according  to  said  form,  we  decree  all 
such  to  be  rightly,  orderly,  and  lawfully  consecrated  and  or- 
dered. 

Art.  XXXVII.  Of  the  Power  of  the  Civil  Magistrates, 

The  power  of  the  civil  Magistrate  extendeth'to  all  men,  as 
well  Clergy  as  Laity,  in  all  things  temporal  ; but  hath  no  au- 
thority in  things  purely  spiritual.  And  we  hold  it  to  be  the  duty 
of  all  men  who  are  professors  of  the  Gospel,  to  pay  respectful 
obedience  to  the  civil  authority,  regularly  and  legitimately 
constituted. 

Art.  XXXVIII.  Of  Christian  men's  Goods,  which  are  not 
common. 

The  Riches  and  Goods  of  Christians  are  not  common,  as 
touching  the  right,  title,  and  possession  of  the  same,  as  certain 
Anabaptists  do  falsely  boast.  Notwithstanding,  every  man 
ought  of  such  things  as  he  possesseth,  liberally  to  give  alms  to 
the  poor,  according  to  his  ability. 

Art.  XXXIX.  Cf  a Christian  man's  Oath. 

As  we  confess  that  vain  and  rash  swearing  is  forbidden  Chris- 
tian men  by  our  Lord  Jesus  Christ,  and  James  his  Apostle  : so 
we  judge  that  Christian  Religion  doth  not  prohibit,  but  that  a 
man  may  swear  when  the  Magistrate  requireth,in  a cause  of  Faith 
and  Charity,  so  it  be  done  according  to  the  Prophets  teaching  in 
Justice,  Judgment,  and  Truth. 

Such  are  the  39  articles  of  the  Church  of  England,  which  all 
candidates  for  holy  orders  must  declare  that  they  do  willingly 
and  ex  animo  subscribe. 

It  is  estimated  that  there  are  upwards  of  300  congregations  of 
Episcopalians  in  the  United  Stales. 


SECTION  V. 

OF  THE  KIRK*  OF  SCOTLAND. 

The  conversion  of  the  Scots  to  the  Christian  faith  began 
through  the  ministry  of  Paladius,  about  the  year  430,  and  from 
the  first  establishment  of  Christianity  in  that  country,  till  the 
reformation  in  the  reign  of  Mary,  mother  of  James  1.  of  Eng- 
land, their  church-government  was  Episcopacy  ; at  that  time 
the  Presbyterian  discipline  was  introduced,  but  it  was  not  final- 
ly established  in  Scotland  until  the  reign  of  King  William  and 

♦ “ Kirk,  a Church.  An  old  word,  yet  retained  in  Scotland.” 

Johnson, 


144 


RELIGION  AND  CEREMONIES 


Mary,  a.  d.  1689,  when  episcopacy  was  totally  abolished.  To 
the  intrepidity,  the  zeal,  the  learning,  and  the  piety  of  the  im- 
mortal John  Knox,  the  Scots  owe  their  emancipation  from  the 
chains  and  burthens  of  the  ancient  Roman  Catholic  religion  and 
service. 

The  word  kirk  is  of  Saxon  origin,  and  signifies  church  ; or,  as 
some  have  thought,  it  may  be  a contraction  of  two  Greek  words, 
meaning  the  house  of  God. 

The  only  confession  of  faith  which  appears  to  have  been 
legally  established  before  the  revolution,  in  1688,  is  that  pub- 
li^ed  in  the  history  of  the  reformation  in  Scotland,  and  attrib- 
uted to  John  Knox.  It  was  compiled  in  1560  by  that  reformer 
himself,  aided  by  several  of  his  friends,  and  was  ratified  by 
parliament  in  1567.  It  consists  of  twenty-five  articles,  and  was 
the  confession,  as  well  of  the  episcopal  as  of  the  presbyterian 
church.  The  covenanters,  indeed,  during  the  grand  rebellion, 
adopted  the  Westminster  confession  ; in  the  compilation  of 
which  some  delegates  from  their  general  assembly  had  assisted. 
At  the  revolution,  this  confession  was  received  as  the  standard 
of  the  national  faith,  and  the  same  act  of  parliament  which 
settled  presbyterian  church-government  in  Scotland,  ordained, 
‘ That  no  person  be  admitted  or  continued  hereafter  to  be  a 
minister  or  preacher  within  this  church,  unless  that  he  subscribe 
the  confession  of  faith,  declaring  the  same  to  be  the  confession 
of  his  faith.’  By  the  act  of  union  in  1707,  the  same  is  required 
of  all,  ‘ professors,  principals,  regents,  masters,  and  others 
bearing  office  in  any  of  the  four  universities  in  Scotland.’  Hence 
the  Westminster  confession  of  faith,  and  what  are  called  the 
lai^er  and  shorter  catechisms,  contain  the  public  and  avowed 
doctrines  of  this  church  ; and  it  is  well  known  that  these  for- 
mularies are  Calvinistic. 

In  this  church  the  worship  is  extremely  simple,  and  only 
few  ceremonies  are  retained.  John  Knox,  like  Calvin,  seems 
to  have  been  less  an  enemy  to  liturgies  and  established  forms, 
than  his  more  nvodern  followers  ; for,  though  he  laid  aside  the 
book  of  common  prayer  about  the  year  1562,  be  then  introduc- 
ed one  of  his  own  composition,  which  more  strongly  resembles 
the  liturgy  of  the  church  of  Geneva.  There  is,  however,  now 
no  liturgy  or  form  in  use  in  this  church,  and  the  ministers’  only 
guide  is,  the  directory  for  the  public  worship  of  God  ; nor  is  it 
thought  necessary  to  adhere  strictly  to  it  ; for,  as  in  several 
other  respects,  what  it  enjoins  with  regard  to  reading  the  Holy 
Scriptures  in  public  worship  is,  at  this  day,  but  seldom  prac- 
tised. 

By  the  ecclesiastical  laws,  ‘ the  sacrament  of  the  Lord’s  sup- 
per should  be  dispensed  in  every  parish  four  times  in  the 
year  ;’  but  this  law  is  now  seldom  adhered  to,  unless  in  most 
chapels  of  ease.  In  country  parishes  it  is  often  administered 
not  above  once  a-year,  and  in  towns  generally  only  twice 
a-year.  The  people  are  prepared  for  that  holy  ordinance  by 
A fa.et  on  some  day  of  the  preceding  week,  generally  on  Tburs- 


OF  THE  KIRK  OF  SCOTLAND. 


145 


day,  and  by  a sermon  on  the  Saturday  ; and  they  meet  again 
on  the  Monday  morning  for  public  thanksgiving.  They  have 
no  altars  in  the  kirks,  and  the  communion-tables  are  no\.  fixed 
but  introduced  for  the  occasion,  and  are  sometimes  two  or  more 
in  number,  and  of  considerable  length. 

The  discipline  of  the  church  of  Scotland,  though  now  rather 
relaxed,  was  never  so  rigorous  as  that  of  Geneva,  the  church 
on  whose  model  it  was  formed.  It  was  formerly  the  practice  to 
oblige  the  fornicators  to  present  themselves  in  the  kirk,  for  three 
different  Sundays,  on  a bench,  known  by  the  name  of  the  stool 
of  repentance,  when  they  were  publicly  rebuked  by  the  minis- 
ter, in  the  face  of  the  congregation  ; but  this  punishment  is  now 
frequently  changed  into  a pecuniary  fine,  though  seldom  by 
conscientious  clergymen.  For  this  change,  however,  there 
seems  to  be  no  law  ; and  the  old  practice  of  publicly  rebuking 
fornicators  and  adulterers,  though  very  much  disliked  and 
cried  down  by  the  gentry,  &c  is  still  continued  in  a great  ma- 
jority of  the  parishes  of  Scotland. 

Of  the  societies  at  present  formed  upon  the  presbyterian 
model,  it  may  safely  be  affirmed,  that  the  Church  of  Scotland 
is  by  much  the  most  respectable.  In  this  church,  every  regu- 
lation of  public  worship,  every  act  of  discipline,  and  every  ec- 
clesiastical censure,  which,  in  episcopal  churches  flows  from  the 
authority  of  a diocesan  bishop,  or  from  a convocation  of  the 
clergy,  is  the  joint  work  of  a certain  number  of  ministers  and 
laymen  acting  together  with  equal  authority  and  deciding  every 
question  by  a plurality  of  voices.  The  laymen,  who  thus  form 
an  essential  part  of  the  ecclesiastical  courts  of  Scotland,  are 
called  elders,  and  ruling  elders. 

The  next  judicatory  is  the  Presbytery,  which  consists  of  all 
the  pastors,  w ithin  a certain  district,  and  one  ruling  elder  from 
each  palish,  commissioned  by  his  brethren  to  represent,  in  con- 
junction wdth  the  minister,  the  session  of  that  parish.  The 
Presbytery  treats  of  such  matters  as  concern  the  particular 
churches  within  its  bounds,  as  the  examination,  admission,  or- 
dination and  censuring  of  ministers  ; the  licensing  of  proba- 
tioners, rebuking  of  gross  or  contumacious  sinners,  the  directing 
of  the  sentence  of  excommunication,  the  deciding  upon  refer- 
ences and  appeals  from  the  kirk  sessions,  resolving  cases  of 
conscience,  explaining  difficulties  in  doctrine  or  discipline,  and 
censuring  according  to  the  word  of  God,  any  heresy  or  erro- 
neous doctrine  which  has  either  been  publicly  or  privately 
maintained  within  the  bounds  of  its  jurisdiction. 

The  number  of  Presbyteries  in  Scotland  is  seventy-eight. 
From  the  judgment  of  the  Presbytery  there  lies  an  appeal  to 
the  Provincial  Synod,  w'hich  ordinarily  meets  twice  in  the  year, 
and  exercises  over  the  Presbyteries  within  the  province  a juris- 
diction similar  to  that  which  is  vested  in  each  Presbytery  over 
the  several  kirk  sessions  within  its  bounds.  Of  these  synods 
there  are  in  the  church  of  Scotland  fifteen,  which  are  composed 


13* 


146 


RELIGION  AND  CEREMONIES 


of  the  members  of  the  several  Presbyteries  within  the  respec- 
tive provinces  which  give  names  to  the  synods. 

The  highest  ecclesiastical  court  is  the  General  Jlssemhly, 
which  consists  of  a certain  number  of  ministers  and  ruling 
elders,  delegated  from  each  Presbytery,  and  of  commissioners 
from  the  royal  boroughs. 

This  church  is  now  confined  to  Scotland  and  the  islands  of 
Scotland,  and  contains  within  its  bounds  nearly  900  parishes. 
The  number  of  ministers  belonging  to  it  who  enjoy  benefices, 
and  possess  ecclesiastical  authority,  is  936.  Of  this  number  77 
are  placed  in  collegiate  charges,  mostly  in  the  proportion  of 
tw’o  ministers  for  each  of  these  charges  ; and  the  remaining 
859  ministers  are  settled  in  single  cbaiges,  each  of  them  having 
the  superintendence  of  a whole  parish. 

The  ministers  of  this  church  have  long  maintained  a very 
respectable  character  for  piety,  learning,  liberality  of  senti- 
ment, and  regularity  of  conduct  ; and  those  of  the  present  day 
cannot  well  be  said  to  yield  in  these  respects  to  any  of  their 
predecessors. 

It  has  already  been  stated,  that  the  doctrines  of  this  church 
are  those  of  Calvinism  ; but  many  of  the  members  have,  of 
late  years,  given  in  to  the  more  liberal  spirit  of  Aminianism. 
These,  however,  are  departures  from  the  ancient  faith  of  the 
church,  which  both,  in  doctrine  and  discipline,  assimilates  with 
the  Calvinistic  faith. 

Baptism  in  this  church  is  practised  by  none  but  ministers,  who 
do  it  by  sprinkling  ,-  and  whether  performed  in  private  or  in 
public,  it  is  almost  always  preceded  by  a sermon. 

The  Lord’s  Supper  is  not  administered  so  frequently  in  Scot- 
land as  in  some  other  places.  Some  time  belbre  this  takes 
place,  it  is  announced  from  the  pulpit.  The  week  before,  the 
kirk  session  meets,  and  draws  up  a list  of  all  the  communicants 
in  the  parish,  according  to  the  minister’s  examination-book, 
and  the  testimony  of  the  elders  and  deacons.  According  to  this 
list,  tickets  are  delivered  to  each  communicant,  if  desired,  and 
the  ministers  and  elders  also  give  tickets  to  strangers  who  bring 
sufficient  testimonials.  None  are  allowed  to  communicate 
without  such  tickets,  which  are  produced  at  the  table.  Those 
who  never  received  are  instructed  by  the  minister,  and  by 
themselves,  in  the  nature  of  the  sacraments,  and  taught  what 
is  the  proper  preparation  thereunto.  The  Wednesday  or 
Thursday  before  there  is  a solemn  fast,  and  on  the  Saturday 
there  are  two  preparatory  sermons.  On  Sunday  morning,  after 
singing  and  prayer  as  usual,  the  minister  of  the  parish  preaches 
a suitable  sermon  ; and  when  the  ordinary  worship  is  ended, 
he  in  the  name  of  Jesus  Christ  forbids  the  unworthy  to  ap- 
proach, and  invites  the  penitent  to  come  and  receive  the  sacra- 
ment. Then  he  goes  into  the  body  of  the  church,  where  one 
or  two  tables,  according  to  its  width,  are  placed,  reaching  from 
one  end  to  the  other,  covered  with  a white  linen  cloth,  an4 
seats  on  both  sides  for  the  communicants.  The  minister  places 


OF  THE  SECEDERS. 


147 


uitnself  at  the  end  or  middle  of  the  table.  After  a short  dis- 
course, he  reads  the  institution,  and  blesses  the  elements  ; then 
he  breaks  the  bread  and  distributes  it  and  the  wine  to  those 
that  are  next  him,  who  transmit  them  to  their  neighbours  ; the 
elders  and  deacons  attending  to  serve,  and  see  that  the  whole 
is  performed  with  decency  and  order.  While  these  commu- 
nicate, the  minister  discourses  on  the  nature  of  the  sacrament ; 
and  the  whole  is  concluded  with  singing  and  prayer.  The 
minister  then  returns  to  the  pulpit,  and  preaches  a sermon. 
The  morning-service  ended,  the  congregation  are  dismissed  for 
ati  hour  ; after  which  the  usual  afternoon-worship  is  performed. 
On  the  Monday  morning,  there  is  public  worship  with  two 
sermons  ; and  these,  properly  speaking,  closes  the  commun- 
ion-service. No  private  communions  are  allowed  in  Scot- 
land. 

Marriage  is  solemnized  nearly  after  the  manner  of  the 
church  of  England,  with  the  exception  of  the  ring,  which  is 
deemed  a great  relic  of  “ popeiy.”  By  the  laws  of  Scotland, 
the  marriage-knot  may  be  tied  without  any  ceremony  of  a 
religious  nature  : a simple  promise  in  the  presence  of  witnes- 
ses, or  a known  previous  co-habitation,  being  sufficient  to  bind 
the  obligation.  That  most  ridiculous,  often  immoral,  and  al- 
most always  injurious  practice,  of  marrying  at  Gretna-Green  is 
still  in  use,  where  a blacksmith  performs  the  ceremony  ac- 
cording to  the  rites  of  the  church  ! 

The  Funeral  ceremony  is  performed  in  total  silence.  The 
corpse  is  carried  to  the  grave,  and  there  interred  without  a 
word  being  spoken  on  the  occasion. 

The  whole  income  of  this  Kirk  was,  in  the  year  1755,  about 
C8,500Z.  per  annum.  This  was  divided  among  944  ministers  ; 
and,  on  an  average,  made  121.  a-piece  per.  annum. 


OF  THE  SECEDERS. 

“ Dissenters  from  the  Kirk,  or  Church  of  Scotland,  call 
themselves  Seceders ; for,  as  the  term  Dissenter  comes  from  the 
Latin  word  dissentio,  to  differ,  so  the  appellation  Seceder  is  de- 
rived from  another  Latin  word,  secedo,  to  separate  or  to  with- 
draw from  any  body  ol  men  with  which  we  may  have  been 
united.  The  secession  arose  from  various  circumstances,  which 
were  conceived  to  be  great  defections  from  the  established 
church  of  Scotland.  The  Seceders  are  rigid  Calvinists,  rather 
austere  in  their  manners,  and  severe  in  their  discipline. 

They  are  also  strict  Presbyterians,  having  their  respective  as- 
sociate synods,  and  are  to  be  found  not  only  in  Scotland,  but 
also  in  Ireland  and  in  the  United  States  of  America.  Both  clas- 
ses have  had  amongst  them  ministers  of  considerable  learning 
and  piety. 


148 


RELIGION  AND  CEREMONIES 


SECTION  VI. 

VARIOUS  DENOMINATIONS  OF  PRESBYTERIANS. 

The  title  Presbyterian  comes  from  the  Greek  word^restuter 
ros,  which  signifies  senior  or  elder,  intimating  that  the  govern- 
ment ofthe  church  in  the  New  Testament  was  by  presbyteries, 
that  is,  by  associations  of  ministers  and  ruling  elders,  possessed 
all  of  equal  powers,  without  any  superiority  among  them,  either 
in  office  or  order.  The  Psesbyterians  believe  that  the  autho- 
rity of  their  ministers  to  preach  the  gospel,  to  administer  the 
•sacraments  of  baptism  and  the  Lord’s  supper,  and  to  feed  the 
flock  of  Christ,  is  derived  from  the  Holy  Ghost  by  the  imposi- 
tion of  the  hands  of  the  presbyteries.  They  affirm  that  there 
is  no  order  in  the  church,  as  established  by  Christ,  and  his 
apostles,  superior  to  that  of  the  Presbyters  ; that  all  ministers, 
being  the  ambassadors  of  Christ,  are  equal  by  their  commis- 
sion ; that  presbyter  and  bishop,  though  different  words,  are  of 
the  same  import ; and  that  prelacy  was  gradually  established 
upon  the  primitive  practice  of  makii^the  moderator,  or  .speak- 
er of  the  presbytery,  a permanent  officer. 

The  doctrines  of  the  Presbyterians  in  the  United  States,  as 
well  as  those  of  the  Church  of  Scotland,  are  Calvinistic,  as  may 
be  seen  in  the  confession  of  faith,  as  revised  by  the  General  As- 
sembly at  their  session  in  Philadelphia  in  1821,  and  the  larger 
and  shorter  catechism  ; though  it  is  supposed  that  the  clergy, 
when  composing  instructions,  either  for  their  respective  parishes, 
or  the  public  at  large,  are  no  more  fettered  by  the  confession, 
than  the  clergy  of  the  Church  of  England  are  by  the  thirty-nine 
articles.  For  a particular  account  ofthe  doctrines  of  Presbyte- 
rians, vide  art.  “ Calvinism,”  p.  111.  Also  for  a view  of  church 
government,  vide  “ Kirk  of  Scotland,”  p.  140. 

The  Presbyterians  disclaim  all  human  authority  in  matters 
of  religion,  and  have  at  all  limes  been  determined  enemies  to 
arbitrary  power,  and  all  attempts  to  infringe  the  principles  of 
civil  and  religious  liberty. 

All  Presbyterians,  at  least  in  Britain,  Ireland  and  America, 
have  now  laid  aside  the  use  of  certain  forms  of  |prayer,  and  use 
extemporary  prayer  in  the  worship  of  God.  1 hey  also  differ 
from  Episcopalians  in  this,  that  while  the  latter  kneel  in  time  of 
prayer,  the  former  stand  ; and  in  singing  the  praise  of  God  they 
all  sit,  while  all  Episcopalians  stand. 

It  is  estimated  that  there  are  nearly  1400  congregations  of 
Presbyterians  in  the  United  States,  scattered  over  the  eastern, 
middle  and  southern  states. 


OF  THE  PRESBYTERIANS. 


149 


OF  THE  INDEPENDENTS  OR  CONGREGATIONAL. 

ISTS. 

The  denomination  of  Independents  which,  at  one  period  of 
the  Engli  h history  were  so  numerous,  and  held  in  their  hands 
the  gOTernment  oi  the  nation,  have  now  almost  ceased  to  exist; 
They  have  become  mostly  lost,  and  intermingled  with  various 
surviving  sects. 

The  founder  of  this  denomination  was  the  celebrated  John 
Robinson,  who  removed  from  England  to  Holland,  with  the 
greater  part  of  his  congregation,  in  the  year  1607.  They  first 
fixed  their  residence  at  Amsterdam,  but  soon  removed  to  Ley- 
den, where  the  church  greatly  prospered  under  the  ministry  of 
their  eminent  pastor,  till  the  year  1620,  when  an  important  part 
of  the  congregation  emigrated  to  America,  and  established,  at 
Plymouth,  the  first  church  in  New  England.  Others  followed 
their  brethren  to  America  in  the  succeeding  years,  and,  at  the 
death  of  their  lamented  pastor,  which  soon  took  place,  the  resi- 
due of  the  congregation  became  dispersed. 

Mr  Robinson  early  adopted  the  sentiment  that  every  church 
of  Christ  is  an  independent  Christian  community,  possessing  all 
requisite  power  for  discipline  and  government.  He  inclined,  at 
first,  to  the  sentiments  of  the  Brownists,  who  held  that  all  eccle- 
siastical authority  resides  in  the  members  of  a church,  and  dis- 
owned the  church  of  England,  their  mother  church,  as  a church 
of  Christ.  Mr.  Robinson  soon  became  convinced  that  these 
sentiments  were  unscriptural,  and  subversive  of  the  peace  and 
prosperit)'  of  the  church.  His  sentiments  became  at  length, 
lully  settled  in  that  system  of  ecclesiastical  order  on  which  the 
churches  of  New-England  were  established. 

The  sentiments  of  Mr.  Robinson,  with  regard  to  ecclesiastical 
government,  were  adopted  by  numbers  of  the  Puritans  ; but  his 
earlier  views  of  more  rigid  independency  prevailed  the  most  in 
England,  till,  in  the  time  of  Cromwell,  the  Independents  became 
the  dominant  party  in  the  nation  and  held  the  government  for 
several  years. 

The  term  Congregational  has  been  occasionally  applied  to 
the  English  Independents,  because  they  maintained  that  a sin- 
gle cong-rcg-atiOTi  possessed  the  power  of  regulating  its  own  con- 
cerns. But  their  views  of  ecclesiastical  government  and  disci- 
pline generally  tended  to  destroy  the  distinction  between  the 
clergy  and  laity,  and  degrade  the  clerical  office,  which  have 
rendered  their  churches  unstable,  and  finally  brought  their 
sentiments  into  general  disrepute. — The  Separates,  who  were 
considerably  numerous  in  this  country  half  a century  ago,  were 
very  similar,  in  sentiment  and  practice,  to  a large  portion  of  the 
Ei^lish  Independents. 

CoxGREGAi  lONALiSTS.  who  have  ever  constituted  the  great 
body  of  the  people  of  New-England,  hold  that  ecclesiastical 
government  exists,  essentially,  in  an  individual  church.  The  au- 


150 


RELIGION  AND  CEREMONIES 


thoritjr  of  the  church  resides  with  the  pastor  and  the  brethren  ^ 
conjointly  ; the  concurrence  of  the  pastor  being  necessary  to  a 
regular  act  of  the  church,  in  cases  of  discipline.  A vacant 
church,  in  the  exercise  of  discipline,  must  ask  the  assistance  of 
some  minister,  who,  for  the  time  being,  becomes  their  pastor. 
Ministers  of  Christ  are  a distinct  order  in  his  church,  to  be  set  | 
apart  by  ministers,  by  authority  derived  from  him.  Individu-  I 
al  churches  sustain  a relation  to  each  other,  which  produces  the  I 
duties  of  brotherly  love  and  Christian  watchfulness,  similar  to  } 
the  relation  which  would  exist  between  different  professing 
Christians,  residing  contiguously,  and  in  no  covenant  connexion 
with  each  other.  It  is  therefore  a duty,  and  highly  expedient, 
for  a convenient  number  of  contiguous  churches  to  consociate  for 
mutual  benefit,  and  unite  in  one  body  the  powers  of  all  the  indi- 
vidual members.  Thus  forming  a superior  and  ultimate  eccle- 
siastical tribunal,  to  which  cases  of  discipline  may  be  carried 
from  an  indiv  idual  church,  not  as  from  an  inferior  to  a superior 
tribunal,  but  as  from  a part  to  the  whole.  When  a church  is 
in  fault,  the  sentence  of  non-communion  is  to  be  passed  against 
it,  as  well  as  against  an  individual. 

These  views  of  church  government  are  believed  by  Congrega- 
tionalists  to  be  strictly  scriptural.  The  first  system  of  ecclesi- 
astical government  formed  by  the  churches  of  New-England  was  | 
the  Cambridge  Platform,  in  1648.  That  system  has  ever  been  k 
found  defective  with  regard  to  the  union  of  different  churches,  I 
and,  of  course,  the  prevention  of  error  and  heresy.  The  Synod  i 
of  Cambridge  adopted  the  Confession  of  Faith  which  bad  then 
been  recently  formed  by  the  venerable  Assembly  of  Westmin- 
ster. Another  Platform  of  church-government  was  composed  by 
an  ecclesiastical  convention  at  Say  brook,  in  1708,  designed  to 
present  in  their  true  light  the  original  principles  of  Congrega- 
tionalism. This  convention  adopted  the  Savoy  Confession  of 
Faith,  containing  a few  variations  only  from  tHat  of  Westmin- 
ster. 

Congregationalists  allow  the  fullest  latitude  of  private  opin- 
ion in  matters  of  religion.  On  this  account,  they  cannot  easily 
be  classed  under  any  general  name  with  regard  to  doctrinal 
sentiment.  In  this  respect,  they  can  hardly  be  better  de- 
scribed than  by  saying,  they  generally  believe  in  the  reality  qf 
experimental  religion. 


OF  THE  BAPTISTS. 

It  has  been  customary  to  call  the  members  of  this  sect  Ana^ 
baptists ; but  that,  as  at  present  applied,  is  a very  erroneous 
appellation.  They  are  now  divided  into  two  branches.  General 
Baptists  and  Particular  Baptists.  The  first  are  .^rminians  and 
the  second  Calvinists. 


OF  THE  BAPTISTS. 


15i 


This  body  of  Christians,  consider  immersion  in  water  as  es- 
sential to  Christian  baptism,  and  disapprove  ot  the  admission 
of  infants  to  that  ordinance.  As  it  happens  that  inanj'  of  those 
whom  this  denomination  baptize  have  undei^one  what  the  Bap- 
tists term  the  ceremony  of  sprinkling  in  their  infancy,  the  Bap- 
tists have  been  called  Anabaptists,  as  if  they  had  been  rebap- 
tized. This,  however,  they  deny,  and  allege  that  those  « ho 
have  undergone  this  ceremony  in  their  infancy,  did  not  thereby 
receive  Chirstian  baptism. 

Several  Baptists  emigrated  from  Great  Britain  to  New-Eng- 
land  soon  after  the  settlement  of  that  country,  and  have  main- 
tained tlieir  establishment  in  .'\tnerica  ever  since,  and  have 
gradually  increased  in  number.  At  present,  the  Baptist  con- 
gregations, in  the  United  States  alone,  are  computed,  to  exceed 
2000. 

The  members  of  this  denomination  are  distinguished  from  all 
other  professing  Christians,  by  their  opinions  respecting  the 
ordinance  of  Christian  Baptism.  Conceiving  that  positive  insti- 
tutions cannot  be  established  by  analogical  reasoning,  but  de- 
pend on  the  will  of  the  Saviour,  revealed  in  express  precepts, 
and  that  apostolical  example  illustrative  of  this  is  the  rule  of 
duty,  they  differ  from  their  Christian  brethren  with  regard  both 
to  the  subjects  and  the  mode  of  Baptism. 

With  respect  to  the  subjects,  from  the  command  which  Christ 
gave  after  his  resurrection,  and  in  which  baptism  is  mentioned 
as  consequent  to  faith  in  tbe  gospel,  they  conceive  them  to  be 
those,  and  t/iose  only, .who  ielfci'e  what  the  apostles  wei'e  then 
enjoined  to  preach. 

With  respect  to  the  mode,  they  affirm,  that,  instead  of  sprink- 
ling or  pouring,  the  person  ought  to  be  immersed  in  the  water, 
referring  to  what  they  consider  the  primitive  practice,  and  ob- 
serving that  the  baptizer,  as  well  as  the  baptized  having  g-one 
doTxn  into  the  water,  the  latter  is  baptized  in  it,  and  both  come 
up  out  of  it.  They  say,  that  John  baptized  in  the  Jordan,  and 
that  Jesus,  after  being  baptized,  came  up  out  of  it.  Believers 
are  said  also  to  be  “ buried  with  Christ  in  baptism,  wherein  also 
they  are  risen  with  him;^’  and  the  Baptists  insist,  that  this  is  a 
doctrinal  allusion  imcompatible  with  any  other  mode. 

But  they  say  that  their  views  of  this  institution  are  much  more 
confirmed,  and  may  be  better  understood, studying  its  na- 
ture and  import.  They  consider  it  as  aiUmpressive  emblem 
of  that,  by  which  their  sins  are  remitted  or  washed  away,  and 
of  that  on  account  of  which  the  Holy  Spirit  is  given  to  those 
who  obey  the  Messiah.  In  other  words,  they  view  Christian 
baptism  as  a figurative  representation  of  that  which  the  gospel 
of  Jesus  is  in  testimony.  To  this  the  mind  of  the  baptized  is 
therefore  naturally  led,  while  spectators  are  to  consider  him  as 
professing  his  faith  in  the  gospel,  and  his  subjection  to  the  Re- 
deemer. The  Baptists,  therefore,  would  say,  that  none  ought  to 
be  baptized,  except  those  who  seem  to  believe  this  gospel  ; and 


152  RELIGION  AND  CEREMONIES 


that  immersion  is  not  properly  a mode  of  baptism,  but  baptism 
its< 


us  the  English  and  most  foreign  Baptists  consider  zper- 
sonal  profession  of  faith,  and  an  immersion  in  water,  as  essen- 
tial to  baptism.  The  profession  of  faith  is  generally  made  before 
the  congregation,  at  a church-meeting.  On  these  occasions  some 
have  a creed,  to  which  they  expect  the  candidate  to  assent,  and 
to  give  a circumstantial  account  of  his  conver-ion  ; but  others 
require  only  a profession  of  his  faith  as  a Christian.  The  form- 
er generally  consider  baptism  as  an  ordinance,  which  initiates 
persons  into  a particular  church  ; and  they  say  that,  without  , 
breach  of  Christian  liberty,  they  have  a right  to  expect  an 
agreement  in  articles  of  faith  in  their  own  societies.  The 
latter  think  that  baptism  initiates  merely  into  a profession  of  the 
Christian  religion,  and  therefore  say,  that  they  have  no  right 
to  require  an  assent  to  their  creed  from  such  as  do  not  intend 
to  join  their  communion  ; and  in  support  of  their  opinion,  they 
quote  the  baptism  of  the  eunuch  in  the  eighth  chapter  of  the  ' 
Acts  of  the  Apostles. 

Some,  both  of  the  General  and  the  Particular  Baptists,  ob- 
ject to  free  or  mixed  comiminion,  and  do  not  allow  persons,  w'ho 
have  been  baptized  in  their  infancvi  to  join  with  them  in  the  | 
celebration  of  the  Lord’s  Supper  ; because  they  consider  such 
as  not  having  been  baptized,  and  consequently,  inadmissible  to 
the  other  ordinance.  Others,  however,  of  both  classes  of  Bap- 
tists. suppose  that  this  ought  to  be  no  objection  ; that  such  as 
think  themselves  really  baptized,  though  in  infancy,  and  such  as 
are  partakers  of  grace,  belong  to  the  true  church  of  Christ,  and 
are  truly  devoted  to  God,  ought  not  to  be  rejected  on  account 
of  a different  opinion  respecting  this  particular  ordinance.  Some 
of  these  also,  without  referring  to  a man’s  persuasion  that  he 
has  been  baptized,  think  that  he  ought  to  be  received  into  the 
fellowship  of  the  church.  If,  therefore,  he  should  doubt  the 
perpetuity  of  baptism,  or  that  it  is  a perpetu.al  ordinance,  as 
it  respects  the  descendants  of  Christians,  though  it  may  be  ; 
properly  administered  to  proselytes  from  other  religions,  he 
might  be  admitted  as  a communicant  at  the  Lord’s  .'■'upper. 

Some  of  both  classes  of  Baptists  are,  at  the  same  time.  Sab 
batarians,  and,  with  the  Jews,  observe  the  seventh  day  of  the 
week  as  the  Sablr^.  This  has  been  adopted  by  them,  from  a 
persuasion  that  alWne  ten  commandments  are  in  their  nature 
strictly  moral,  and  that  the  observance  of  the  seventh  day 
was  never  abrogated  or  repealed  by'  our  Saviour  or  his  apos- 
tles. 

In  church  government  the  Baptists  differ  little  from  the  In- 
dependents, excejjt  that,  in  some  of  their  churches,  the  Bap- 
tists have  three  distinct  orders  of  ministers,  who  are  sepa- 
rately ordained,  and  to  the  liighest  of  w'hom  they'give  the  name 
of  messengers,  to  the  second  that  of  elders,  and  to  the  third  that 
of  deacons.  With  res|)ect  to  the  excommunication,  they'  seem 
closely  to  follow  our  Saviour’s  directions,  in  the  eighteenth--. 


OF  THE  QU/H<ERS. 


153 


chapter  of  St.  IMatthew's  gospel,  whicli  they  apply  to  differ- 
ences between  individuals  ; and  ii'any  man  be  guilty  of  scanda- 
lous immorality,  they  exclude  him  from  the  brotherhood  or  fel- 
lowship of  the  church.  Like^he  other  Protestant  dissenters, 
the  Baptists  receive  the  Lord’s  Supper,  sitting  at  a communion 
fable,  and  giving  the  elements  one  to  another. 

The  Baptists  in  Great  Britain,  Ireland.  Holland,  Germany, 
the  United  States  of  America,  Upper  Canada,  &.c.  are  divided, 
as  has  been  already  observed,  into  two  distinct  classes,  or  soci- 
eties, the  Particular  or  Calvinistic,  and  the  General  or  Arminian 
Baptists.  The  lormer  are  said  to  be  much  more  numerous  than 
the  latter.  This  class  of  Baptists  ordain  in  almost  the  same 
manner  as  the  Independents. 

The  father  of  the  General  Baptists  was  a Mr.  Smith,  who 
ivas  at  first  a cleig;yman  of  the  Church  of  England  ; but  resign- 
ing his  living,  he  went  over  to  Holland,  where  his  Baptist  prin- 
ciples were  warmly  opposed.  He  afterwards  adopted  the 
Arminian  doctrines  ; and,  in  1611,  the  General  Baptists  pub- 
lished a Confession  of  Faith,  which  diverges  much  farther  from 
Calvinism,  than  those  who  are  now  called  Arminians  would 
approve. 

In  1793,  the  Particular  Baptists  formed  a missionary  society  ; 
and  Me.ssrs.  John  Thomas  and  William  Carey  were  sent  out  to 
India,  as  missionaries.  These  have  been  followed  by  others  ; 
and  the  knowledge  of  Christianity,  as  understood  and  professed 
by  the  Baptists,  has  been  zealousl}'  and  assiduously  propagated. 
The  Baptists  in  the  United  States  have  a society  for  Foreign 
Missions,  and  maintain  Missionaries  in  Asia,  in  connexion  with 
'hose  from  England. 


OF  THE  FRIENDS,  OR  QUAKERS. 

This  sect  first  made  its  appearance  about  the  year  1617,  or 
1648,  through  the  ministry  ot  a person  of  the  name  of  George 
Fox,  a native  of  Drayton,  in  Leicestershire,  and  by  trade  a 
grazier  and  a shepherd,  at  least  in  his  early  years.  Observing 
the  licentiousnessof  many  persons  professing  the  ChrisliSii  name, 
he  boldly  went  forth,  and  preached  with  much  animation, 
though  not  always,  perhaps,  with  sufficient  prudence,  against, 
injustice,  drunkenness,  and  other  vices  ; at  the  same  time  in- 
veighing bitterly  against  the  established  modes  of  worship,  and 
a separate  hired  ministry  ; which  he  conceived  to  be  contrary 
to  divine  authority.  This  he  did  in  the  public  market-places, 
in  courts,  fairs,  and  sometimes  in  the  churches  themselves.  This 
conduct  naturally  procured  him  the  attention  of  the  magistrates, 
who,  in  the  year  1649,  sent  him  to  prison  at  Nottingham.  His 
persecutions  on  some  occasions  were  extremely  rigorous  and 
severe. 


14 


RELIGION  AND  CEREMONIES 


l6i 

After  Fox,  there  sprung  up  a succession  of  men  who  adiiered 
to  his  doctrines,  with  a zeal  and  constancy  truly  laudable, 
through  persecutions  and  oppressions  of  the  severest  nature  ; 
and  which  nothing  but  a consciousness  of  duty — an  unshaken 
piety,  and  an  unconquerable  spirit  of  Christian  fortitude,  could 
have  enabled  them  to  sustain  ; and  now,  truly  may  it  be  said 
of  this  body  of  Christians,  “ they  have  overcome  the  world,” 
they  have  survived  the  fire  of  persecution — they  have  subdued 
the  virulence  of  bigotiy — they  have  silenced  the  tongues  of 
gainsayers — they  have  conquered  “ the  world’s  dread  laugh” — 
they  have  lived  to  command  the  respect — to  extort  even  from 
the  most  profane  the  meed  of  applause,  and  to  merit,  in  many 
respects,  the  approbation  of  the  whole  Christian  world  ; so  that 
it  is  now  as  honourable,  and  as  creditable,' to  an  individual  to 
be  known  as  a steady  member  of  the  Quakers’  Society,  as  of 
most  other  religious  denominations. 

The  appellation  of  Quakers  was  given  by  way  of  contempt  * 
some  say  on  account  of  the  tremblings  under  the  impression  of 
divine  things  which  appeared  in  their  public  assemblies  ; but 
they  themselves  say  it  was  first  given  them  by  one  of  the  magis- 
trates who  committed  George  Fox  to  prison,  on  account  of  his 
bidding  him  and  those  about  him  to  tremble  at  the  word  of  the 
Lord.  Whatever  was  the  oiigin  of  the  name,  it  became  their 
usual  denomination,  though  they  themselves  adopted  the  appel- 
lation of  Friends. 

1.  They  believe  that  God  is  one,  and  there  is  none  other 
beside  him  ; and  that  this  one  God  is  Falher,  Son,  and  Holy 
Ghost. 

2.  They  believe  that  Christ  is  both  God  and  Man  in  wonder- 
ful union  ; God  uncreated,  and  Man  conceived  by  the  Holy 
Ghost,  and  born  of  the  Virgin  Mary. 

3.  They  believe  the  sciiptures  to  be  of  divine  authority, 
given  by  the  inspiration  of  God  through  holy  men  : that  they 
are  a declaration  of  those  things  most  surely  believed  by  the 
primitive  Christians  ; and  that  they  contain  the  mind  and  will 
of  God,  and  are  bis  commands  to  us  ; in  that  respect  they  are 
his  declaratory  word,  and  therefore  are  obligatory  on  tjs.  ‘ Nev- 
ertheless, (says  Penn)  because  they  are  only  a declaration  ot 
the  fountain,  and  not  the  fountain  itself,  they  are  not  to  be  es- 
teemed the  principal  ground’  of  all  truth  and  knowledge,  nor 
tlie  primary  rule  of  faith  and  manners  ; yet,  because  they  are, 
a true  and  faitbful  testimony' of  the  first  foundation,  they  are 
and  may  be  esteemed  a secondary  rule,  subordinate  to  the 
Spirit,  from  whom  they  have  all  their  excellence  and  certainty, 

“ They  object  to  calling  the  scriptures  the  word  ot  God,  as 
being  a name  applied  to  Christ,  the  eternal  Word,  by  the  sacred 
writers  themselves.  ... 

“4.  On  the  doctrine  of  original  sin.  it  appears,  from  the  wrif- 
ingsofPenn  and  others,  that  they  hold  nearly  similar  opinion.s. 
to  other  orthodox  Christians. 


OF  THE  QUAKERS. 


15.j 

0.  Respecting  the  doctrines  of  sanctification  a.n^  justifica- 
tion, Penn  says,  ‘ I shall  first  .^eak  negatively  what  wc  do  not 
own  ; we  cannot  believe  that  Christ  is  the  cause,  but  the  efiict 
of  God’s  love,  according  to  the  testimony  of  the  beloved  dis- 
ciple : ‘ God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  on  him  should  not  perish,  but 
have  everlasting  life.’  We  cannot  say  the  death  and  sulTerings 
of  Christ  were  "a  strict  and  rigid  satisfaction  for  tiiat  eternal 
death  and  misery  due  to  man  for  sin  and  transgression  ; for  sucii 
a notion  were  to  make  God’s  mercy  little  concerned  in  man’s 
salvation  : and  as  Christ  died  for  sin,  so  we  must  die  to  sin,  or 
ne  cannot  be  saved  by  the  death  and  sutlerings  of  Christ,  or  be 
thoroughly  justified  and  accepted  with  God.  Now  positively 
what  we  own  as  to  justification  : we  believe  tiiat  Jesws  Christ 
was  our  holy  sacrifice,  atonement,  and  propitiation — tlint  lie 
bore  our  iniquities,  and  that  by  his  stripes  we  are  healed  ol  the 
wounds  Adam  gave  us  in  his  fall — that  God  is  just  in  forgiving 
true  penitents  upon  the  credit  of  that  holy  offoring  Christ  made 
of  himself  to  God  for  us — that  what  he  did  and  sutfered  satisfied 
and  pleased  God,  and  was  for  the  sake  of  fallen  man,  who  had 
displeased  liim — that  through  the  eternal  Spirit,  he  hath  for  ever 
perfected  them  (in  all  times)  who  were  sanctified,  who  walked 
not  after  the  flesh,  but  after  the  Spirit. 

“ 6.  They  believe  that  the  saving,  certain,  and  necessary 
knowledge  of  God,  can  only  be  acquired  by  the  inward,  imme- 
diate revelation  of  God’s  Spirit. 

“ 7.  They  say  that  “ God  hath  given  to  every  man  a measure 
of  the  light  of  his  own  Son — that  God  by  this  light  invites,  calls, 
and  strives  with  every  man,  in  order  to  save  him  ; which,  as  it 
is  received  or  not  resisted,  works  the  salvation  of  all,  even  of 
those  who  are  ignorant  of  the  death  and  sufferings  of  Christ,  and 
of  Adam’s  fall.  - 

“ 8.  They  say  that  as  many  as  do  not  resist  this  light,  be- 
come holy  and  spiritual  ; bringing  forth  all  those  blessed  fruits 
rvhich  are  acceptable  to  God  : and  by  this  holy  birth,  to  wit, 
Jesus  Christ  formed  within  us,  and  working  in  us,  the  body  of 
death  and  sin  is  crucified  and  removed,  and  our  hearts  subject- 
ed to  the  truth,  so  as  not  to  obey  any  of  the  suggestions  and 
temptations  of  the  evil  one  ; but  are  freed  from  actually 
transgressing  the  law  of  God. 

“ 9.  Being  persuaded  that  man,  without  the  Spirit  of  Christ, 
inwardly  revealed,  can  do  nothing  to  the  glory  of  God,  or  to- 
wards his  own  salvation,  they  think  this  influence  especially 
necessary  to  the  performance  of  the  highest  act  of  which  the 
human  mind  is  capable  ; even  the  worship  of  the  Father  of 
lights  and  spirits.  Therefore  they  consider  as  obstructions  to 
pure  worship,  all  forms  which  divert  the  attention  of  the  mmd 
’troui  the  secret  influence  of  this  unction  from  the  Holy  One. 
Though  there  be  not  a word  spoken,  yet  is  the  true  spiritual 
worship  performed,  and  the  body  of  Christ  edified. 


15G 


RELIGION  AND  CEREMONIES 


“ It  does  not  follow,  because  nothing  is  said,  that  God  is  not 
worshipped.  The  Quakers,  on  the  other  hand,  contend,  that 
their  silent  meetings  form  the  sublimest  part  of  their  worship. 
The  soul,  they  say,  can  have  intercourse  with  God  ; it  can  feel 
refreshment,  joy,  and  comfort  in  him  ; it  can  praise  and  adore 
him,  and  all  this,  without  the  intervention  of  a word.”  The}' 
apprehend  it  their  duty  to  be  diligent  in  assembling  themselves 
together  for  the  worship  of  God  ; when  such  as  are  duly  pre- 
pared, by  being  gathered  into  a composed  awful  frame  oi  mind, 
are  enabled,  under  the  influence  of  divine  grace,  to  worship  in 
solemn  silence  ; or,  if  moved  thereto,  to  pray  or  preacl;  as 
the  Spirit  giveth  them  utterance. 

“ 10.  As  by  the  light,  or  gift  of  God,  all  true  knowledge  in 
things  spiritual  is  received  and  revealed,  so  by  the  .same,  as  it  is 
manifested  and  received  in  the  heart,  every  true  minister  of  the 
gospel  is  ordained  and  prepared  for  the  work  of  the  ministiy  ; 
and  by  the  leading,  moving,  and  drawing  thereof,  ought  eveiy 
evangelist,  and  Christian  pastor  to  be  led  and  ordered  in  his 
labour  and  work  of  the  gospel,  both  as  to  the  place  where,  the 
persons  to  whom,  and  the  time  in  which  he  is  to  minister. 

“ And  as  they  dare  not  encourage  any  ministry  but  that 
which  they  believe  to  spring  from  the  influence  ot  the  Holy 
Spirit,  so  neither  dare  they  attempt  to  restrain  this  influence  to 
the  male  sex  alone,  or  to  peisons  of  any  condition  in  life  ; but 
whether  male  or  female,  whether  bond  or  free,  as  they  are  all 
one  in  Christ,  they  equally  allow  such  of  them  as  they  believe 
to  be  endued  with  a right  qualification  for  the  ministry,  to  ex- 
ercise their  gifts  for  the  general  edification  of  the  church. 

“II.  Baptism,  they  say,  is  a pure  and  spiritual  thing  ; to 
wit,  the  baptism  of  the  Spirit  and_^re,  by  which  we  are  buried 
with  Christ,  that  being  washed  and  purged  from  our  sins,  we 
may  w'alk  in  newness  of  life  of  which  the  baptism  of  John  was 
a figure,  commanded  for  a time,  and  not  to  continue  for  ever. 

“ With  respect  to  the  other  rite,  termed  the  Lord's  Supper, 
they  believe  that  the  communion  of  the  body  and  blood  of 
Ciirist  is  spiritual,  which  is  the  participation  of  his  flesh  and 
blood,  and  by  which  the  inward  man  is  daily  nourished  in  the 
hearts  of  those  in  whom  Christ  dw'ells.  But  this  cannot  be 
iinderstood  of  outward  eating  of  outward  bread  : and  as  by  this 
the  soul  must  have  fellowship  with  God,  so  also,  so  far  as  all  the 
saints  are  partakers  of  this  one  body  and  one  blood,  they  have 
a joint  communion. 

“ 12.  They  believe  the  resurrection,  according  to  the  scrip- 
ture, not  only  from  sin,  but  also  from  death  and  the  grave. 

“ On  oaths  and  u'ar. — With  respect  to  the  fonner  of  these, 
they  abide  literally  by  these  w'ords  of  our  Saviour  : ‘ Again,  ye 
have  heard  that  it  hath  been  said  of  them  of  old  time,  thou  shalt 
not  forswear  thyself,  &c.  But  I say  unto  you,  swear  not  at  all ; 
neither  by  heaven,  &c.,  but  let  your  communication  be  yea, yea, 
nay,  nay  ; for  whatsoever  is  more  than  these  cometh  of  evil.* 
As  also  the  words  of  the  apostle  James  : ‘ But  above  all  things. 


OF  THE  QUAKERS. 


1 j? 

n>y  brethren,  swear  not  ; neither  by  heaven,  neither  by  the 
earth,  neither  by  any  other  oath  ; but  let  your  yea  be  yea,  and 
j’our  nay  nay,  lest  ye  fall  into  condemnation.’ 

“ From  the  same  sacred  collection  of  the  most  e.\cellent  pre- 
cepts of  moral  and  religious  duty,  from  the  example  of  our 
Lord  himself,  and  from  the  corresponding  convictions  of  his 
Spirit  in  their  hearts,  they  arc  confirmed  in  the  belief,  that 
wars  and  fightings  are  in  their  origin  and  elfects  utterly  repug- 
nant to  the  Spirit  and  doctrines  of  Christ,  who  by  excellency  is 
called  the  Prince  of  Peace. 

“ They  affirm  that  it  is  not  lawful  for  Clu  istians  either  to  give 
or  receive  such  flattering  titles  of  honour,  as  your  Holiness, 
your  Majesty,  your  Excellency,  &c.  Neither  do  they  think  it 
right  to  use  what  are  commonly  called  compliments;  such  a? 
your  humble  servant,  your  most  obedient  servant,  &:c.  The}' 
atfinn  that  it  is  not  lawful  for  Christians  to  kneel,  or  prostrate 
themselves  to  any  man,  or  to  bow  the  body,  or  t»  uncover  the 
head  to  them  ; because  kneeling,  bowing,  and  uncovering  the 
head,  is  the  only  outward  signification  of  our  adoration  towards 
God  ; and,  therefore,  it  is  not  lawful  to  give  it  unto  man.  They 
affirm  that  it  is  not  lawful  for  Christians  to  use  such  superflui" 
ties  in  apparel  as  are  of  no  use,  save  for  ornament  and  vanity. 
That  it  is  not  lawful  to  use  games,  sports,  or  plays,  among 
Christians,  under  the  notion  of  recreation,  which  do  not  agree 
with  Christian  gravity  and  sobriety  ; for  sporting,  gaming, 
mocking,  jesting,  vain  talking,  &c-  are  not  consonant  with 
Christian  liberty  nor  harmless  mirth. 

With  regard  to  religious  liberty,  they  hold  that  the  rights 
(jf  conscience  are  sacred  and  unalienable,  subject  only  to  the 
control  of  the  Deify,  who  has  not  given  authority  to  any  man, 
or  body  of  men,  to  compel  another  to  his  or  their  religion. 

“ On  their  church-government,  or  discipline. — To  effect  the 
salutary  purposes  of  discipline,  they  have  established  monthly, 
quarterly,  and  yearly  meetings.” 

All  marriages  among  them  are  proposed  to  these  meetings 
for  their  concurrence,  which  is  granted,  if,  upon  inquiry,  the 
parties  appear  clear  of  other  engagements  respecting  marriage, 
and  if  they  also  have  the  consent  of  their  parents  or  guardians  ; 
without  which  concurrence  no  marriages  are  allowed  : for  this 
society  has  always  scrupled  to  acknowledge  the  exclusive  au- 
thority of  the  priests  to  marry.  Their  marriages  are  solemn- 
ized in  a public  meeting  for  worship  ; and  the  monthly  meeting 
keeps  a record  of  them  ; as  also  of  the  births  and  burials  of  its 
members.  This  society  does  not  allow  its  members  to  sue  each 
other  at  law  ; it  therefore  enjoins  all  to  end  their  differences 
by  speedy  and  impartial  arbitration,  agreeably  to  the  rules  laid 
down  ; and  if  any  refuse  to  act  according  to  these  rules,  they 
3re  disowned. 

The  Friends  are  chiefly  to  be  found  in  Great  Britain  and 
Ireland,  and  in  North  America.  In  1681,  King  Charles  the 
Second  granted  to  William  Penn,  in  lieu  of  arrears  due  to  hi.s 

14* 


15 


RELIGION  AND  CEREMONIES 


father  Admiral  Penn,  a large  tract  of  land  in  Nortli  America, 
since  called  Penn.s3'lvania  after  his  name  ; and  it  is  remarka- 
ble, that  all  the  settlements  of  the  Europeans  in  America,  ex- 
cept the  Quaker  settlement  of  Pennsylvania,  were  made  by 
force  of  arms,  with  ver}^  little  regard  to  any  prior  title  in  the 
natives. 

We  maj'  well  commend  the  mild  creed,  and  universal  charity, 
or  fraternal  love,  of  the  Quakers,  though  some  have  thought 
that  a nation  of  Quakers  could  not  exist,  except  all  nations  were 
of  the  same  persuasion.  To  this,  however,  it  has  been  said  by 
one  of  their  writers,  that  any  nation  actually  possessing  and 
practising  Christian  principles,  may  be  contented  with  the  pro- 
tection of  Heaven,  which  can  always  find  means  to  protect 
what  it  brings  to  pass.  However  few  of  other  denominations 
may  be  disposed  to  think  well  of  their  religious  opinions,  or  of 
many  of  their  peculiar  customs,  it  cannot  be  denied  that  the 
Quakers,  as  members  of  society,  are  a respectable  body  ; 
and  that,  though  they  have  a church  not  only  without  sacra- 
ments, but  even  w'ithout  a priesthood,  and  a government  with- 
out a head,  they  are  perhaps  the  best  oi^anized  and  most  unan- 
imous religious  society  in  th^  world.  Their  benevolence, 
moral  rectitude,  and  commercial  punctuality  have  excited,  and 
long  secured  to  them,  ver)'  general  esteem  ; and  it  has  been 
well  observed,  that  in  the  multitudes  that  compose  the  vast  le- 
gions of  vagrants  and  street  beggars,  not  a single  Quaker  can 
be  found. 

At  the  present  day,  the  Quakers,  both  in  England  and  Amer- 
ica, are  gradually  deiiarting  from  (he  peculiarities  of  principles 
and  manners  which  have  distinguished  their  predecessors. 


OF  THE  UNITARIANS. 

Being  strenuous  advocates  for  the  scriptural  doctrine  of  the 
Divine  Unity,  they  generally  claim  the  appellation  of  Unita- 
rians : and  as  many  of  them  are  zealous  advocates  for  the  sim- 
ple humanity  of  Christ,  or  maintain,  that  our  Saviour  is  pro- 
perly' a human  being,  some  of  them  have  taken  the  name  ©I 
Humanitarians.  They  lay  claim  to  a very  hig^h  antiquity,  and 
even  say,  “ that  there  is  no  such  thing  as  a Trinitarian  Chris- 
tian mentioned,  or  supposed,  in  the  New  Testament ; all  there- 
in named  being  perfect  Unitarians — the  blessed  Jesus  himself, 
his  apostles,  and  all  his  followers.” 

They  were,  however,  scarcely  heard  of  in  England  till  the 
time  ol  Charles  the  First,  and  their  numbers  were  very  limited 
as  a community,  till  towards  the  end  of  the  last  century,  when 
they  began  to  increase,  and  to  acquire  distinction,  from  the 
writings  and  influence  of  Dr.  Priestly  and  his  zealous  ameei* 
ates. 


OF  THE  UN1TAUJAN5. 


150 


Dr.  Priestly,  having  met  with  much  opposition  and  persecu- 
tion in  England,  retired  to  America  in  1704,  where,  in  conse- 
quence of  his  exertions,  in  conjunction  with  those  of  his  fellow’- 
labourer,  Mr.  William  Christie,  and  others,  several  Unitarian 
congregations  have  been  formed. 

The  Unitarians  believe  the  Scriptures  to  be  faithful  records 
of  past  transactions,  but  sonte  of  them  deny  that  their  authors 
were  divinely  inspij-ed  ; and  they  reject  the  miraculous  con- 
ception, and  the  worship  of  Christ,  or  any  other  being  besides 
God  the  Father.  “ A consistent  Unitarian,  acknowledging  Je- 
sus as  a man  in  all  respects  like  to  his  brethren,  regards  his 
kingdom  as  entirely  of  a spiritual  nature,  and  as  consisting  in 
the  empire  of  his  gospel  over  the  hearts  and  lives  of  its  profes- 
sors.” Unitarians  ” allow'  the  inspiration  of  the  writers  of  the 
New  Testament  in  no  cases  where  thej'  do  not  themselves  ex- 
pressly claim  it  : and  are  not  sparing  of  the  labour  necessary 
to  distinguish,  even  in  the  canonical  books,  what  is  of  divine 
authority  from  that  which  is  of  human  origin.”  Hence  they  do 
not  believe  in  our  Lord’s  Miraculous  Conception,  but  are  of 
opinion,  that  he  was  the  legitimate  son  ol  Joseph  and  Mary. 
Mr.  Lindsey  tells  us,  that  he  therebj’  means  no  “ want  of  re- 
spect to  that  kind  Saviour  of  men,”  whom,  he  trusts,  he  “ is 
disposed  to  love  and  honour,  now'  and  forever,  with  the  affec- 
tion and  reverence  so  justly  due  to  him,  for  his  perfect  virtue 
and  benevolence.  But,”  adds  he,  ” I cannot  make  him  the 
supreme  God,  or  invoke,  or  pray  to  him,  as  such  ; because  I 
am  persuaded,  that  if  he  could  hear,  and  make  himself  known 
to  me,  he  would  call  out  from  heaven,  as  he  did  formerly  to 
Paul, — ‘ I am  Jesus  of  Nazareth  ; one  wlio  was  once  a mortal 
man  like  thyself:  worship  God.’  ” 

“ The  Unitarians  believe,  upon  grounds  common  to  all 
Christians,  that  Jesus  of  Nazareth  was  a divinely  commission- 
ed teacher  of  truth  and  righteousness  ; and  that,  having  been 
publicly  crucihed  by  his  enemies,  he  was  raised  from  the  dead 
on  the  third  day.  They  regard  it  as  an  indispensable  duty  to 
believe  whatever  he  vtias  commissioned  to  teach.  And  partic- 
ularly, upon  the  evidence  of  his  doctrine  and  resurrection,  they 
expect  a general  resurrection  of  the  dead,  ‘ both  of  the  just  and 
of  the  unjust;’  and  a subsequent  state  of  retribution,  in  which 
all  shall  be  treated  in  exact  correspondence  with  their  moral 
characters.  The  Unitarians  believe  Jesus  to  have  been  a man, 
for  the  same  reasons  for  which  they  believe  the  proper  humani- 
ty of  Peter  and  Paul,  of  Moses  and  Abraham.  He  appeared  as 
a man,  he  called  himself  a man,  he  was  believed  by  all  his  com- 
panions and  cotemporaries  to  be  a man  ; he  had  all  the  accidents 
of  a man  ; he  was  born,  he  lived,  he  eat  and  drank,  and  slept, 
he  conversed,  he  rejoiced,  he  wept,  he  suffered,  and  he  died  as 
other  men.  That  he  was  nothing  more  than  a man,  possessed 
of  extraordinary  pow'ers  and  invested  with  an  extriordinarj*  di- 
vine commission,  and  that  had  no  existence  previous  to  his 
kirth,  they  believe,  simply  upon  this  ground,  that  there  is  n* 


ICO 


RELIGION  AND  CEREMONIES 


evidence  to  prove  tlie  contrary.  It  is  not  incumbent  upon  them, 
nor  do  they  pretend,  to  produce  proof,  that  a person  who  ap- 
peared as  a man  was  really  such.  ‘ if  any  maintain  that  Jesus 
of  Nazareth  was  sometliing  more  than  a human  being,  whether 
an  angelic,  super-angelic,  or  divine  person,  it  is  their  business 
to  prove  tlieir  assertion.  In  this  scheme  of  theolo^,  along  with 
our  Lord’s  divinity,  and  the  distinct  personal  existence  of  the 
Holy  Ghost,  the  doctrines  of  original  sin,  and  the  atonement, 
also  fall  to  the  ground.  According  to  Dr.  Priestly,  the  par-'  | 
don  of  sin  is  represented  in  Scripture  ‘ as  dispensed  solely  on 
account  of  men's  personal  virtue,  a penitent  upright  heart,  and 
a reformed  exemplary  life,  without  the  least  regard  to  the  suf- 
ferings or  merit  of  any  being  whatever.’ 

The  Unitarians  also  reject  the  doctrine  of  an  extraordinary 
divine  influence  upon  the  mind  for  moral  and  religious  pur- 
poses ; but  they  do  not  deny  the  beneficial  efficacy  of  divine 
truth  in  regulating  the  affections  and  governing  the  life  of  every 
true  Christian.  Dr.  Priestly  tells  us,  that  at  an  early  period 
of  his  theological  career,  and  while  he  was  yet  an  .■(rian,  he 
became  ‘ persuaded  of  the  falsity  of  the  doctrine  of  atonement, 
of  the  inspiration  of  the  authors  of  the  hooka  of  Scripture  as 
Tvriters,  and  of  all  idea  of  supernatural  influence,  except  for 
the  purpose  of  miracles.’  ” 

Such  are  the  grand  and  leading  doctrines  of  the  Unitarian 
system.  Several  other  dogmas  are  maintained  by  most  Unita- 
rians, as  the  rejection  of  the  existence  and  agency  of  the  devil  ; 
of  the  spirituality  and  separate  existence  of  the  soul  ; — ol  an  in- 
ter.mediate  stale  between  death  and  the  general  resurrection  ; — 
and  of  the  eternity  of  future  punishment  : but  these,  not  being 
essentially  connected  with  their  system,  and  being  held  by  them 
in  common  with  some  others,  ought  not  to  be  viewed,  exclusive- 
13',  as  Unitarian  doctrines. 

Mr.  Belsham  tells  us,  that  “ the  existence  of  an  evil  spirit 
is  no  where  expressly  taught  as  a doctrine  of  Revelation  he 
also  says,  that  he,  for  one,  is  not  ashamed  to  avow,  that  he  re- 
gards the  notion  of  a devil,  and  his  agency,  “ as  an  evanescent 
prejudice  which  it  is  now  a discredit  to  a man  of  understanding 
to  believe.”  Dr.  Priestley’s  opinions  respecting  the  soul,  of 
course,  led  him  to  disbelieve  the  doctrine  of  an  intermediate 
state.  Believing  that  as  the  whole  man  died,  so  the  whole  man 
would  be  called  again  to  life  at  the  appointed  period  of  the 
resurrection  of  all  men,  he  regarded  the  intermediate  portion 
of  time  as  a state  of  utter  insensibility  ; as  a deep  sleep,  from 
which  the  man  would  awaken,  when  called  on  by  the  Almighty, 
with  the  same  associations  as  he  had  when  alive,  without  being 
sensible  of  the  portion  of  time  elapsed.  With  regard  to  the 
doctrine  and  the  duration  of  future  punishments,  Dr.  Priestley, 
we  are  told,  “ had  no  notion  of  ^nishment,  as  such,  in  the 
common  acceptation  of  the  term.  The  design  of  the  Creator, 
in  his  opinion,  was  the  ultimate  happiness  of  all  his  creatures, 
by  the  means  best  fitted  to  produce  it.”  Punishment  he  con- 


OF  THE  TRINITARIA.NS. 


ibl 


sidered  to  be  merely  “ the  medicina  menits  exhibited  tor  our 
good  by  the  Physician  of  souls.  Nor  have  we  any  reason  to 
believe,  that  it  is  greater  in  degree,  or  longer  in  duration,  than 
is  necessary  to  produce  the  beneficial  effect  for  which  it  is  in- 
flicted. It  is  the  sort  of  punishment  which  a kind  but  wise  par- 
ent inflicts  on  a beloved  child.  ’ 

With  regard  to  the  moral  code  of  the  Unitarians,  it  is  the 
same  as  others  ; but  they  allow  of  somewhat  greater  latitude 
with  regard  to  things  innocent,  than  the  Methodists  and  Q,ua- 
kers.  The  prjjftice  of  virtue  is  represented  by  them,  as  the 
only  means  of  attaining  happiness,  both  here  and  hereafter  ; and. 
they  teach,  that  the  Christian  religion  “requires  the  absolute 
renunciation  of  every  vice,  and  the  practice  of  every  virtue.” 
Love  is  with  them  the  fulfilment  of  the  law,  and  the  habitual 
practice  of  virtue,  from  a principle  of  love  to  God,  and  benev- 
olence to  man,  is,  in  their  judgment,  “ the  sum  and  substance 
of  Christianity.” 

The\'  reject  every  thing  in  the  commonly  received  creeds  that 
has  the  appearance  of  mystejy,  that  surpasses  the  limits  of  hu- 
man comprehension,  or  borders  upon  contradiction. 


OF  THE  TRINITARIANS. 

Trinitarians  include  all  thatportion  ofChristians  who  believe 
in  the  Trinity  of  the  Godhead.  They  believe  that  the  Deity 
exists  three  persons  in  one  God.  1 know  of  no  better  defini- 
tion of  this  doctrine  than  that  with  which  we  are  so  familiar. 
“ There  are  three  persons  in  the  Godhead,  the  Father,  the  Son, 
and  the  Holy  Ghost  ; and  these  three  are  one  God,  the  same  in 
substance,  equal  in  power  and  glory.” 

Trinitarians  claim  that  this  doctrine  has  been  believed,  in  eve- 
ry age,  by  much  the  greater  part  of  the  Christian  world.  That 
it  was  never  called  in  question,  to  any  extent,  till  the  fourth  cen- 
tury after  Christ.  Soon  after  the  sentiments  of  Arius  began  to 
prevail,  which  denied  the  divinity  of  the  Son  and  the  Spirit, 
a great  Council  was  held  at  Nice,  by  order  of  the  Emperor 
Constantine,  to  determine  the  questions  which  agitated  the 
Christian  church.  This  Council  decided  that  the  doctrine  of  the 
Trinity  was  an  essential  article  of  the  Christian  faith.  Trinita- 
rians have  always  maintained  that  this  was  the  most  venerable 
ecclesiastical  council,  and  that  their  decrees  ought  to  be  view'ed 
as  of  the  highest  authority,  of  any  one  that  has  been  assembled 
since  the  apostolic  age.  It  w'as  held  in  the  year  325,  consist- 
ing of  more  than  300  bishops,  the  most  of  whom  had  passed 
through  the  perils  of  the  Diocletian  persecution,  and  had  been, 
during  that  most  terrible  of  all  Pagan  persecutions,  faithful  con- 
fessoi-s  and  sufferers  for  Christ. 


IGJ  RELIGION  AND  CEREMONIES  ^ 

Still,  (hey  do  not  rest  their  sentiments  on  any  human  deci- 
sions, but  on  what  they  deem  the  clearest  testimony  of  the 
scriptures  of  truth.  They  admit  that  the  doctrine  is  a mystery, 
but  claim  that  it  is  no  greater  mystery  than  the  self-existence  of 
God,  his  eternity,  or  the  nature  of  spiritual  beings,  or  the  union 
of  the  human  body  and  soul,  or  many  other  truths  with  which 
all  are  familiar.  They  also  claim  that  a mystery  is  not  an  ab- 
■■surdity  or  contradiction  : that  the  scripture  doctrine  of  a sepa-  i 
rate  state,  and  the  resurrection  of  the  dead,  and  many  others,  f 
though  nn’steries.pre  not  deemed  absurd  and  incredible  : that  • 
we  know  little  of  God  except  what  ho  has  revealed  ol  himsell  : 
and  that  it  is  absurd,  if  not  impious,  to  reject  his  own  testimony 
concerning  himself,  because  it  makes  known  truths  above  our 
comprehension.  The  Jac(  that  there  are  three  persons  in  one 
God  is  as  intelligible  as  the  truth  that  God  is  self-existent,  and 
is  not  to  be  rejected  because  we  cannot  understand  this  ?node 
of  the  divine  existence. 

A few  of  the  scripture  testimonies,  by  which  the  doctrine  ot 
the  Trinity  is  supported,  are  the  following.  God  speaks  of  him- 
self as  existing  in  plurality.  Gen.  1.  26.  “ And  God  said.  Let' 
us  make  man  in  o«r  image,  after  o?<r  likeness.”  Gen.  iii.  22. 

“ And  the  Lord  God  said,  Behold,  the  man  is  become  as  one  of 
us,  to  know  good  and  evil.”  Gen.  xi.  6.  “ Let  wsgo  down  and 
there  confound  their  language.”  Isa.  vi.  8.  ” I heard  the  voice 
of  the  Lord,  saying.  Whom  shall  I send,  and  who  will  go  for 
us  P”  The  word  God,  as  used  in  the  scriptures,  is,  in  the  origi- 
nal, very  commonly,  in  the  plural  number.  It  is  so  in  the  first 
passage.  “ In  the  beginning  God  (Gods)  created  the  heaven  « 
and  the  earth.”  The  precept  ” Remember  thy  Creator,”  is, 
literally,  ” Remember  thy  Creators,” 

This  plurality  of  persons  in  God  being  taught  in  the  scrip- 
tures, Trinitarians  consider  that  there  is  the  lullest  testimony 
that  it  is  THREE.  The  most  express  declaration  of  this  truth  is 
by  the  Apostle  John.  1.  John,  v.  7.  “ There  are  three  that 
bear  record  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost : and  these  three  are  one.”  The  vision  of  Isaiah,  in  the 
sixth  chapter  of  his  prophecy,  is  a remarkable  passage,  some 
parts  of  which  are  more  often  quoted  by  Christ  and  the  apostles 
than  any  other  portion  of  the  Old  Testament.  The  prophet 
says,  ” I saw  the  Lord  sitting  upon  a throne,  high  and  lifted 
up,  and  his  train  filled  the  temple.  Above  it  stood  the  sera-  f||(| 
phims : — And  one  cried  unto  another,  and  said.  Holy,  hol3', 
holy,  is  the  Lord  of  hosts  : the  whole  earth  is  full  of  his  glory. 

Also  1 heard  the  voice  of  the  Lord,  saying.  Whom  .shall  1 send, 
and  who  will  go  for  us  ? Then  said  I,  Here  am  I ; send  me. 

And  he  said.  Go,  and  tell  this  people.  Hear  ye  indeed,  but  un-  ; 
derstand  not ; and  see  ye  indeed,  but  perceive  not.  Make  the 
heart  of  this  people  fat,  and  make  their  ears  heavy,  and  shut  | 
their  eyes  ; lest  they  see  with  their  eyes,  and  hear  with  (heir 
ears,  and  understand  with  their  heart,  and  convert,  and  be 
healed.”  Concerning  this  passage  it  is  said,  ” The  Trinity  i§ 


OF  THE  TRINITARIANS. 


T63 


expressed,  in  the  adoration  of  ti)e  seraphinis,  by  using:  the  word 
holy  tliree  times  successively  ; ol'wliich  there  is  no  instance  of 
the  kind  in  the  Bible,  where  a single  person,  uho  is  in  no  sense 
plural,  is  addressed.”*  A like  form  of  expression  is  used,  on 
the  same  theme,  by  the  four  beasts  who  were  seen  and  heard  bv 
John,  Rev.  iv.  8.  “ And  they  rest  not  day  and  night,  saying. 
Holy,  holy,  holy.  Lord  God  Almighty,  which  was  "and  is,  and 
is  to  come.”  The  ancient  Christian  Fathers  considered  the  ex- 
pression Lord  God  Almighty,  which  repeatedly  occurs,  as  de- 
signed to  express  the  Trinity.  The  apostle  John  refers  to  the 
vision  of  Isaiah,  just  noticed,  and  says,  speaking  of  Christ, 
” These  things  said  Esaias,  when  he  saw  his  glory,  (Christ’s) 
and  spake  of  him.”  John  xii.  41.  'I’lie  apostle  Paul  quotes 
the  same  passage  and  sa3's,  “ Well  spake  the  Holy  Ghost  by 
Esaias  the  prophet  unto  our  fathers,  saying.  Go  unto  this  people, 
and  say.  Hearing  ye  shall  hear,  and  shall  not  understand  ; and 
seeing  ye  shall  see  and  not  perceive  :”  &c.  Acts  xxviii.  25. 
None  will  deny  that  the  Father  appeared  in  this  heavenly- 
vision,  worshipped  by  the  seraphims,  and  speaking  to  the  pro- 
plret.  John  says  it  was  Christ  ; and  Paul  .says  it  was  the  Holy 
Ghost.  This  passage,  thus  illustrated  by  inspired  authority-, 
is  considered  as  full  proof  that  Jehovah  v ho  was  thus  seen  sit- 
ting upon  a throne  was  the  Triune  God. 

The  sacred  persons  of  the  Trinity  are  named  in  the  ordinance 
of  baptism.  This,  being  a solemn  act  of  worship,  and  a cove- 
nant transaction  between  God  and  man,  cannot  be  performed  in 
any  other  name  than  that  of  God. 

The  same  truth  is  conveyed  in  the  form'of  the  apostolic  bJes- 
smg.  “ The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the  Holy  Ghost,  be  With  ymu  all.” 

The  doctrine  of  the  Trinity  is  considered  as  fully  taught  in 
the  scriptures,  as  they  teach  that  there  is  but  one  God,  at  the 
same  time  that  each  of  the  sacred  persons,  the  Father,  the  Son 
and  the  Spirit,  is  often  spoken  of,  and  in  various  forms,  as  the’ 
true  God.  Respecting  the  divinity  of  the  Father,  no  question 
IS  made.  The  divinity  of  the  Son  is  no  where  more  clearly 
declared  than  in  the  gospel  of  John.  “ In  the  beginning  was 
the  \v  ord,  and  the  Won!  was  with  God,  and  the  Word  was  God. 
The  same  was  in  the  beginning  with  God.  All  tilings  were' 
made  by  him.”  The  Word  i.s  Christ.  The  Apostle  here  de- 
clares him  to  be  God,  to  be  eternal,  and  the  Creator  of  all 
things.  All  divine  attributes  are  ascribed  to  him  in  the  scrip- 
tures  ; and  he  is  worshipped  by  inspired  men.  Another  proof 
ot  the  Saviour’s  divinity  is,  that,  during  his  incarnation,  he  was 
:vUhoiit  fault.  I'his  could  never  be  said  of  any  prophet  or  saint 
I 1 I L personality  and  divinity  of  the  Holy  Ghost  is 

held  by  rnnitanans  to  be  taught  no  less  clearly  than  that  of 
the  Son.  J bis  distinct  personality  is  asserted  in  various  pas- 
■sages.  Une  of  which  is,  “ As  they  ministered  to  the  Lord,  and 

* Hopkins 


lo4 


RELIGION  AND  CEREMONIES 


fasted,  the  Holy  Ghost  said,  Separate  me  Barnabas  and  Saul  for 
the  work  whereunto  I have  called  them.”  Acts  xiii.  2.  In 
proof  of  his  divine  character,  Christ  says,  “ Except  a man  be 
born  of  the  spirit,  he  cannot  enter  into  the  kingdom  of  God. — 
That  which  is  born  of  the  Spirit  is  spirit.”  The  apostle  Paul 
speaks  of  the  same  change  as  “ the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost.”  The  subjects  of  this  change 
are  said  by  the  apostle  John  to  be  “ born  ot  God.”  Thus  the 
Holy  Spirit  is  God.  Peter  said  to  Ananias,  “ Why  hath  Satan 
filled  thine  heart  to  lie  to  the  Holy  Ghost  ; — thou  hast  not  lied 
unto  men,  but  unto  God.”  Acts  v.  34.  “ All  scripture  is  given 
by  inspiration  of  God. — Holy  men  of  God  spake  as  they  were 
moved  by  the  Holy  Ghost.”  Thus,  God  who  inspired  the  holy 
men,  by  whom  the  scriptures  were  written,  was  the  Holy  Ghost. 


OF  THE  WESLEYAN  AND  OTHER  METHODISTS. 

This  body  of  Christians  owe  their  origin  to  the  zealous  la- 
bours of  two  learned  and  pious  clei^rnen  of  the  Church  ot 
England,  of  the  name  of  Wesley  : they  were  brothers,  John 
and  Charles.  In  the  year  1729,  they  began,  whilst  at  college, 
to  manifest  a more  than  usual  zeal,  first  for  the  salvation  of  their 
own  souls,  and  then  for  the  conversion  of  others.  In  this  holy 
w ork  they  were  shortly  joined  by  other  members  of  the  Univer- 
sity ; and  in  the  furtherance  of  their  objects,  they  observed  so 
much  method  and  strictness,  that  some  wag  of  a student,  recol- 
lecting either  the  rigid  forms  of  a number  of  men  formerly  found 
in  the  Roman  Catholic  Church,  bearing  this  appellation,  or, 
which  is  more  likely,  calling  to  mind  an  ancient  sect  of  Phj'si- 
cians,  founded  by  Themison,  who  were  so  denominated,  gave 
the  Wesleys  and  their  religious  friends  the  nick-name  of  Meth- 
odists. In  course  _of  time,  the  name  became  so  familiar,  that 
now’  it  is  admitted  by  themselves  as  their  distinguishing  appel- 
lation. From  having  become  a term  of  reproach  amongst 
Christians,  except  with  the  bigoted,  the  prejudiced,  the  profane 
or  the  ignorant,  the  term  Methodist  properly  conveys  no  other 
idea  but  that  of  a jnemher  of  one  of  a respectable  body  of 
Christians.  It  is  still,  however,  customary  with  some  persons 
to  brand  every  man  with  the  name  of  Methodist,  who  displays  a 
more  than  ordinary  degree  of  concern  for  the  eternal  interests 
of  mankind  ; just  as  they  call  every  man  an  enthusiast,  who 
has  more  zeal  in  religion  than  falls  to  the  lot  of  the  mere  man 
of  the  world,  or  the  dry  maxims  of  a formal  Christian  profession. 

1.  The  Methodists  maintain  the  total  fall  of  man  in  Adam, 
and  his  utter  inability  to  recover  himself,  or  to  take  one  step  to- 
wards his  recovery,  “ without  the  grace  of  God  preventing 
him,  that  he  may  have  a good  will,  and  w orking  with  him  when 


1 


OF  THK  WESLEYAN  METHODISTS.  165 


2.  They  are  sometimes  called  Jrmmians,  and  hold  general 
redemption.  They  assert  “ that^Christ,  by  the  grace  of  God 
tasted  death  for  ever3^  man.”  This  grace  they  call  free,  as 
extending  itself /ree/y  to  ail. 

3.  riiey  iiold  Justification  by  Faith.  ‘‘  Justification,”  says 
Mr.  \N  esley,  “ sometimes  means  our  acquittal  at  the  last  day. 
Hut  this  is  altogether  out  of  the  present  question  ; for  that  jus- 
iification  whereof  our  articles  and  homilies  speak,  signifies 

. present  forgiveness,  pardon  of  sins,  and  consequently  acceptance 
with  God,  who  therein  declares  his  righteousne.ss,  or  justice  and 
mercy,  by  or  lor  the  remission  of  the  sins  that  are  past,  saying, 
1 will  be  merciful  to  thy  unrighteousness,  and  thine  iniquities  I 
will  remember  no  more.  I believe  the  condition  of  this  is  faith 
^Kom.  IV.  5,  &c.)  ; I mean,  not  only,  that  without  faith  we  can- 
not be  justified  ; but  also,  that  as  soon  as  any  one  has  true  faith, 
in  that  moment  he  is  justified.  Faith,  in  general,  is  a divine 
supernatural  evidence,  or  conviction,  of  things  not  seen,  not 
aiscoyerable  by  our  bodily  senses,  as  being  either  past,  future, 
or  spiritual.  Justifying  faith  implies,  not  only  a divine  evi- 
dence, or  conviction,  that  God  was  in  Christ  reconciling  the 
world  unto  himself,  but  a sure  trust  and  confidence  that  Christ 
died  for  my  sins  ; that  he  loved  me,  and  gave  himself  for  me. 
And  the  moment  a- penitent  sinner  believes  this,  God  pardons 
and  absolves  him.” 

This  faith,  Mr.  Wesley  affirms,  ‘‘  is  the  gift  of  God.  No 
man  is  able  to  work  it  in  himself.  It  is  a work  of  omnipotence 
It  requires  no  ess  power  thus  to  quicken  a dead  soul,  than  to 
raise  a bodj'  that  lies  in  the  grave.  It  is  a new  creation,  and 
none  can  create  a soul  anew,  but  he  who  at  first  created  the 
heavens  and  the  earth.  It  is  the  free  gilt  of  God,  which  he  be- 
stows not  on  those  wiio  are  n ortliy  of  his  favour,  not.on  such  as 
are  previously  holy,  and  so  fit  to  be  crowned  with  all  the  bles- 
sings 01  his  goodness,  but  on  the  ungodly  and  unholy  : on  tho«e 

who,  till  that  hour,  were  fit  only  for  everlasting  destruction  ■ 

those  111  whom  was  no  good  thing,  and  whose  only  plea  was’ 
Ood  be  merciful  to  me  a sinnerv  No  merit,  no  goodness  in  man 
precedes  the  forgiving  love  of  Goa.  His  pardoning  mercy 
supposes  nothing  in  us  but  a sense  of  mere  sin  and  misery  • and 
• LI-  ^ tlieir  wants,  and  their ’utter 

inability  to  remove  them,  God  freely  gives  faith,  for  the  sake  of 
nim  in  whom  he  is  always  well  pleased. 

Good  works  follow  this  taith,  but  cannot  go  before  it : much 
less  can  sanctification,  which  implies  a continued  course  of good 
works,  springing  from  holiness  of  heart.  But  it  is  allowed,  that 
entire  sanctification  goes  before  our  justification,  at  the  last  day, 

I k ^ ^ f - |hat  repentance,  and  fruits  meet  for  repent- 
. Repentance  absolutely  must  go  before 
’ w***  meet  for  it,  if  there  be  opportunity.” 

«ni  R maiptained,  also,  salvation  in  general  by  faith 

in,,  to  the  vulgar  notion,  deliverance  Irom  bell,  or  going  to 

15 


166 


RELirilON  AND  CEREMONIES. 


heaven,  but  a present  deliverance  from  sin  ; a recovery  of  tlie 
divine  nature  ; the  renewal  of  our  souls  after  the  image  of  God 
in  righteousness  and  true  holiness,  in  justice,  mercj' and  truth. 
This  implies  all  holy  and  heavenly  tempers,  and,  by  conse- 
quence, all  holiness  of  conversation.  Now,  it  by  salvation  we 
tnean  a present  salvation  from  sin,  we  cannot  saj'  holiness  is  the 
condition  of  it  ; for  it  is  the  thing  itself.  Salvation,  in  this 
sense,  and  holiness,  are  s5*nonymous  terms.  We  must  there- 
fore say,  ‘ we  are  saved  by  faith.’  Faith  is  the  condition  of  . 
this  salvation  ; for  without  faith  we  cannot  be  thus  saved.” 

Mr.  Wesley,  speaking  of  the  witness  of  the  spirit,  says,  “ The. 
testimony  ot  the  spirit  is  an  inward  impression  on  the  soul, 
whereby  the  spirit  of  God  directly  witnesses  to  my  spirit,  that 
I am  a child  of  God  ; that  Jesus  Christ  hath  loved  me  and  given 
himself  for  me  ; that  all  my  sins  are  blotted  out,  and  1,  even  I, 
am  reconciled  to  God.  The  manner  how  the  divine  testimony 
is  manifested  to  the  heart,  I do  not  take  upon  me  to  explain. 
But  the  fact  we  know,  namel}’,  that  the  Spirit  of  God  does  give 
a believer  such  a testimony  of  his  adoption,  that  while  it  is  pre- 
sent to  the  soul,  he  can  no  more  doubt  the  reality  of  his  sonship, 
than  he  can  doubt  the  shining  of  the  sun,  while  he  stands  in  the 
full  blaze  of  his  beams.” 

4.  The  Methodists  maintain,  that,  by  virtue  of  the  blood  of 
•Tesus  Christ,  and  the  operations  of  the  Holy  Spirit,  it  is  their 
privilege  to  arrive  at  that  maturity  in  grace,  and  participation 
of  the  divine  nature,  which  excludes  the  love  of  sin  from  the 
heart,  aud  tills  it  with  perfect  love  to  God  and  man.  This  they 
denominate  Christian  perfection.  I 

There  is  only  one  condition  previously  required  of  those  w ho  I 
desire  admission  into  this  society,  namely,  a desire  to  flee  from  j 
the  wrath  to  come,  to  be  saved  from  their  sins.  But  in  order  to  i 
continue  therein,  it  is  expected  that  all  the  members  should  con-  I 
tinue  to  evidence  this  desire  of  salvation.  First,  by  doing  no 
h.arm,  by  avoiding  evil  of  every  kind  ; such  as  taking  the  name 
of  God  in  vain,  profaning  the  sabbath,  drunkenness,  fighting, 
and  broiling,  brother  going  to  law'  with  brother,  dealing  in 
unaccustomed  goods,  taking  unlawful  interest,  speaking  evil  of 
magistrates  and  ministers,  acting  unfairly,  costly  dre  ss,  fashion- 
able amusements,  borrowing  money  without  a probability  of  re- 
turning it,  or  taking  up  goods  w ithout  a probability  of  paying  for 
them,  &c.  Secondly,  by  doing  good  according  to  their  ability, 
as  they  have  opportunity,  to  all  men  : to  their  bodies,  by  feed- 
ing the  hungiy,  clothing  the  naked,  and  visiting  or  helping  them 
that  are  sick  or  in  prison  ; to  their  souls,  by  instructing,  rf  prov- 
ing, or  exhorting,  all  they  have  any  intercourse  with.  By  doing 
good,  especially  to  them  that  are  of  the  household  of  faith, 
employing  them  in  preference  to  others,  and  by  this  means  as- 
sisting each  other  in  business  ; by  diligence  and  frugality  in 
their  temporal  concerns  ; by  perseverance,  and  patiently  en- 
during reproach,  &c.  Thirdly,  by  attending  on  all  the  ordi- 
nances of  God  : such  as  the  public  worship  ol  God  ; the  minis- 


OF  THE  WESLEYAN  METHODISTS. 


167 


i try  of  tlie  word,  eitlier  read  or  expounded  ; the  Lord’s  Supper  ; 
family  and  private  prayer  ; searching  the  Scriptures,  fasting, 
&c.  These  are  the  general  rules  of  the  society.  If  any  of  the 
niembei’s  do  not  observe  them,  or  habitually  break  any  of 
them,  they  are  admonished,  and  borne  with  for  a season  ; but 
if  they  repent  not,  expulsion  follows. 

A number  of  these  societies,  united  together,  form  what  is 
called  a circuit.  To  one  circuit,  two  or  three  preachers  are 
appointed,  one  of  whom  is  styled  the  superintendant ; and  this 
is  tlie  sphere  of  their  labour  for  at  least  one  year,  but  never 
more  than  two  years.  A number  of  these  circuits  form  a dis- 
trict. A preacher  is  appointed  by  the  annual  conference  to 
superintend  the  district,  called  Presiding  Elder.  It  is  his  duty 
to  visit  each  circuit  once  a quarter,  and  hold  quarterly  meet- 
ings. These  meetings  generally  commence  on  Saturday,  when 
a sermon  is  preached,  to  the  members  assembled,  from  the  dif- 
ferent parts  of  tlie  circuit.  After  sermon  they  hold  a quarterly 
conference,  composed  of  local  preachers,  stewards,  exhorters 
and  leaders.  Here  they  receive  appeals  from  any  of  the  mem- 
bers that  have  been  expelled,  and  recommend  candidates  to  an 
annual  local  conference,  to  preach,  and  to  receive  license  to 
transact  necessary  business.  The  next  morning,  a love-feast  is 
held,  after  which  one  for  more)  sermon  is  preached,  and  the 
sacrament  is  administered.  , 

The  Methodist  Episcopal  church  in  the  United  States  is  di- 
vided into  twelve  annual  itinerant  conferences.  They  now  have 
i three  bishoiis,  one  of  whom  presides  over  these  conferences, 

1 consisting  of  travelling  preachers  ; and  none  are  eligible  to  a 
j seat  in  the  conference,  until  they  have  travelled  two  years. 

I From  these  conferences  they  receive  their  appointments. 

They  have  a general  conference,  which  is  held  once  in  four 
vears,  which  consists  of  delegates  from  each  annual  conference, 
h is  generally  held  at  Baltimore. 

Class  Meetings  are  each  composed  of  from  twelve  to  twenty 
persons,  one  of  whom  is  styled  the  leader.  When  they  assem- 
ble, which  is  once  a week,  the  leader  gives  out  a few  verses  of 
a hj'mn,  which  they  join  in  singing.  He  then  makes  a short 
prayer  ; after  which  he  converses  with  each  member  respect- 
ing Christian  experience,  gives  suitable  advice  to  all,  and  con- 
cludes by  singing  and  praying. 

Band  .Meetings  consist  of  about  three  or  four  members,  who 
are  nearly  of  the  same  age,  in  nearly  similar  circumstances,  and 
of  the  same  sex,  w'ho  meet  together  once  a-week,  in  order  to 
.-peak  their  minds  more  freely  than  it  would  be  agreeable  to. 
do  in  a promiscuous  assembly  of  members,  such  as  a class 
meeting.  The  meeting  is  conducted  in  nearly  the  same  man- 
ner as  a class-meeting.  At  stated  periods,  those  who  meet  in 
these  private  bands,  meet  all  together,  forming  a public  or  se- 
lect band,  when,  after  singing  and  prayer,  any  of  the  mem  bers 
are  at  liberty  to  rise  and  speak  their  experience.  After  a few 


168 


RELIGION  AND  CEREMONIES 


of  them  have  spoken,  the  meeting,  as  usual,  is  concluded  by 
singing  and  prayer. 

Watch-nights  are  rather  similar  to  the  vigils  of  the  ancients, 
which  they  kept  on  the  evenings  preceding  the  grand  festivals. 
Thejjr  are  held  once  a year.  On  these  occasions,  three  or  four 
of  the  preachers  officiate,  and  a great  concourse  of  people  at- 
tend. The  service  commences  between  eight  and  nine  at  night. 
After  one  of  the  ministers  has  preached,  the  rest  pray  and  ex- 
hort, giving  out  at  intervals  suitable  hymns,  which  the  congre- 
gation join  in  singing  till  after  twelve  o’clock,  when  they  usually 
conclude. 

Love-feasts  are  held  quarterly,  which  are  designed  particular- 
ly for  the  members  of  their  own  church.  No  person  is  admit- 
ted, who  is  not  a member,  above  twice  or  thrice.  The  meeting 
begins  with  singing  and  prayer.  Afterwards,  small  pieces  of 
bread,  or  plain  cake,  and  some  water,  are  distributed  ; and  all 
present  eat  and  drink  together,  in  token  of  their  Christian  love 
to  each  other.  Then,  it  any  persons  have  any  thing  particular 
to  say  concerning  their  present  Christian  experience,  or  the 
manner  in  which  they  were  first  brought  to  the  knowledge  of 
the  truth,  they  are  permitted  to  speak  ; when  a few  of  them 
have  spoken,  a collectioti  is  made  for  the  poor,  and  the  meeting 
is  concluded  with  singing  and  prayer.  This  institution  has  no 
relation  to  the  Lord’s  Supper.  The  elements  of  the  Lord’s 
Supper  are  bread  and  wine  ; but  at  the  love-feasts,  bread  and 
water  only  are  used.  The  Methodists  consider  the  former  as 
a positive  institution,  which  they  are  bound  to  observe  as  Chris- 
tians ; the  latter  as  merely  prudential.  They  have  also  nu- 
merous prayer-meetings,  at  which  it  frequently  happens  that 
some  one  will  give  an  exhortation  to  the  people. 

Their  Funds. — They  have  a small  fund  located  in  Philadel- 
phia, called  the  Charter-fund.  The  avails  of  it  go  to  the  support 
of  the  travelling  Preachers  ; together  with  the  profits  arising 
from  the  sale  of  Books  which  are  published  by  them.  They 
have  an  increasing  book-establishment  located  at  New-York, 
which  furnishes  their  Societies  with  books  throughout  the  Unit- 
ed States. 

Their  Salaries. — Each  travelling  Prcacheris  allowed  100  dol- 
lars— If  married,  his  wife  is  allowed  ^100.  Each  child  under 
7 years,  jgi6 — over  7 and  under  14  years,  §24.  They  have 
collections  in  each  class  once  a quaiter,  and  in  their  congrega- 
tions. Those  Preachers  who  are  superanuated  are  allowed  the 
same  as  when  they  travelled.  The  widows  of  those  Preach- 
ers who  have  died  in  the  travelling  connection,  continue  their 
claim.  Though  they  are  allowed  what  is  above  slated,  jet  if 
their  funds  and  collections  are  not  sufficient  to  pay  them  in  full, 
they  have  no  demand.  Their  twelve  Conferences  are  divid- 
ed into  seventy-four  Districts,  which  are  under  the  care  of  sev- 
enty-four Presiding  Elders.  In  these  districts  six  hundred  ana 
ixty-tbree  circuits  and  .stations  are  included. 


OF  THE  WtJlTFIELDIAN  METHODISTS.  IC9 


The  number  of  Methodists  in  the  United  States,  according 
to  their  Minutes  of  1823,  are  312,540.  Tl;cy  have  1226  trav- 
elling Preacliers,  besides  nearly  four  thousand  local  preach- 
ers. In  176.9  the  first  regular  Methodist  Preacher  came  to 
America — their  first  conference  was  held  in  1773. 


THE  WHITFIELDIAN,  OR  CALVINISTIC  METHO- 
DISTS, 

Ark  an  extremely  numerous  sect  of  Christians  ; and,  in  general, 
form  a very  respectable  body  of  men.  About  the  3’ear  1741,  or 
soon  after  Mr.  Udiitfield’s  second  return  from  America,  which  in 
the  course  of  his  life  he  is  said  to  have  visited  seven  times,  he  en- 
tirelj-  separated  from  Mr.  Wesley  and  his  friends,  “ because  he 
did  not  hold  the  decrees.”  'I’hose  who  held  general  redemp- 
tion, had  no  desire  to  separate,  but  those  who  believed  partic- 
ular redemption,  being  determined  to  have  no  fellowship  with 
men  that  “ were  in  such  dangerous  errors,”  would  not  hear  ol 
any  accomniQdation.  So  that,  from  the  difference  of  the  doc- 
trines which  each  party  maintained  respecting  the  decrees  of 
God  and  free-will,  the  body  of  3Iethodists,  already  immense, 
divided  into  two  separate  communions,  the  Cahinistic  and  the 
Arininians  ; these  holding  vreneraL  and  those  particular  re- 
demption. 

Many  of  the  modern  Calvinistic  Methodists  do  not  follow  all 
the  rigid  notions  ol  Calvin  ; but  endeavour  to  soften  down  and 
explain  away  the  doctrine  of  the  absolute  predetermined  repro- 
bation of  a large  portion  of  the  human  species. 

Some,  however,  are  so  liberal  in  their  opinions  respecting  the 
divine  decrees,  as  to  embrace  what  is  called  Baxlerianisin, 
from  the  celebrated  puritan  divine  Richard  Baxter,  whose 
book,  entitled  “ A Call  to  the  Unconverted,”  will  live  as  long 
as  the  English  language  is  known,  or  Christian  piety  is  revered. 

Mr.  Baxter’s  design  was  to  reconcile  Arminianism  and  Cal- 
vinism ; and,  for  this  purpose,  he  formed  a middle  scheme 
between  those  sj'stems.  With  Calvin,  he  taught  that  God 
had  selected  some  whom  he  is  determined  to  save,  without  any 
foresight  of  their  good  works  ; and  that  others  to  whom  the 
gospel  is  preached  have  common  grace,  which  if  they  improve, 
they  shall  obtain  saving  grace,  according  to  the  doctrine  of  Ar- 
minius.  This  denomination  allow,  with  Calvin,  that  the  merits 
of  Christ’s  death  are  to  be  applied  to  believers  only  ; but 
they  also  assert,  that  all  men  are  in<i  state  capable  of  salvation. 
Mr.  Baxter  maintains,  that  there  may  be  a certainty  of  per- 
severance here  ; and  yet,  he  doubts  whether  a man  may 
not  possess  so  weak  a degree  ol  saving  grace,  as  again  te 
lose  it. 


no 


RELIGION  AND  CEREMONIES 


KILHAMITES,  OR  NEW  CONNEXION  METHODISTS. 

In  the  5’ear  1797,  a separation  took  place  of  several  mem- 
bers from  the  old  Wesleyan  connexion. 

The  Methodist  New  Connexion  declare  the  grounds  of  this 
separation  to  be  church- government  and  discipline,  and  not 
doctrines.  They  object  to  the  Old  Methodists,  for  having 
formed  a hierarchy,  or  priestly  corporation  ; and  they  say,  that 
in  so  doing,  they  have  robbed  the  people  of  those  privileges, 
which,  as  members  of  a Christian  church,  thej  are  entitled  to 
by  reason  and  Scripture.  The  New  Connexion,  have,  there- 
fore, attempted  to  establish  every  part  ot  their  church  gov- 
ernment on  popular  principles,  and  profess  to  have  united,  as 
much  as  possible,  the  ministers  and  the  people  in  every  de- 
partment of  it. 

'J'hese  Methodists  are  upon  the  increase,  but  not  with  a 
rapidity  usually  attendant  on  tlieir  elder  brethren.  Their  pres- 
ent numbers  are  about  7000,  or  8000. 


THE  MORAVIANS,  OR  UNITED  BRETHREN. 

This  sect  deserves  to  be  ranked  amongst  the  most  respecta- 
ble and  valuable  of  all  the  Dissenters  from  the  established 
church  in  Great  Britain.  By  their  oivn  account,  this  communi- 
fy  derive  their  origin  from  the  ancient  Bohemian  and  Moravian 
brethren,  who  existed  as  a distinct  people  ever  since  the  year 
1457,  when,  separating  from  those  who  look  up  arms  in  de- 
fence of  their  protestations  against  Popish  errors,  they  form- 
ed a plan  for  church-fellow'ship  and  discipline,  agreeable  to 
their  insight  into  the  Scriptures,  and  called  themselves,  at 
first,  Fratres  Legts  Chrisli,  or  Brethren  after  the  Law  of 
Christ,  and  aftei  wards,  on  being  joined  by  others  of  the  same 
persuasion  in  other  places,  Unitas  Fratruin,  or  Fratres  Unita- 
lis.  By  degrees  they  established  congregations  in  various  pla- 
ces, and  spread  themselves  into  Moravia  and  other  neighbour- 
ing states. 

Though  the  brethren  acknowledge  no  other  standard  of  truth 
than  the  sacred  Scriptures,  they  in  general  profess  to  adhere  to 
the  Augsburg  Confession  of  Faith.  Both  in  their  Summaiy 
of  Christian  doctrine  (ivhich  is  used  for  the  instruction  of  dieir 
children,)  and  in  their  general  instructions  and  sermons,  they 
teach  the  doctrine  of  the  Trinity,  and  in  their  prayers,  hymns, 
and  litanies,  address  the  Father,  Son.  and  Holy  Ghost,  in  the 
same  manner  as  is  done  in  other  Christian  churches.  Yet  they 
chiefly  direct  their  hearers  to  Jesus  Christ,  as  the  appointed 
chaimel  of  the  Deity,  in  whom  God  is  known  and  made  mani- 
fest to  man.  They  recommend  love  to  him,  as  the  constraining 


OF  THE  MORAVIANS. 


171 


principle  of  the  Christian’s  conduct  ; and  their  general  manner 
is  more  by  bestecliing  men  to  be  reconciled  to  God,  tlian  by 
alarming  them  by  the  terrors  of  the  law,  and  the  threateuings 
against  the  impenitent,  wliich  they,  however,  do  not  fail  occa- 
sionally to  set  before  their  heareis. 

All  the  great  festivals  celebrated  in  other  Protestant  churches, 
are  attended  to  by  them  with  due  solemnity  ; and,  during  the 
whole  of  the  Passion-week,  they  liave  daily  services  for  the 
[ contemplation  of  our  Lord’s  last  discourses  and  sufl'erings.  On 
Maunday  Thursday  they  celebrate  the  Lord’s  Supper,  and  also 
on  every  fourth  Sunday  throughout  the  year.  T lie}’ have  pre- 
scribed forms  of  prayer  for  baptisms,  both  of  children  and 
adults,  and  for  burials  ; a litany,  which  is  read  every  Sunday 
I inorning,  and  one  for  early  service  on  Easter-morning,  besides 
I others  which  they  call  liturgies,  and  which  are  chiedy  sung  and 
1 chaunted. 

Some  of  their  services  consist  entirely  in  singing,  (the  whole 
congregation  joining,)  when  a succession  of  verses  forms  a con- 
nected contemplation  of  some  Scripture  subject.  Two  texts  of 
Scripture  are  appointed  for  every  day  in  the  year.  Their  or- 
dination services,  their  manner  of  celebrating  the  Lord's  Sup- 
per, and  other  church  transactions,  peculiar  to  theinsehcs, 
are  very  solemn  and  impressive.  Their  chapels  are  without 
pews,  but  have  moveable  benches.  Plainness,  neatness,  and 
convenience,  are  their  chief  study  in  their  construction.  Per- 
secutions originally,  and  afterwards  inclination,  caused  the 
: Moravian  Brethren  to  have  a predilection  for  forming  settle- 
ments,  where  they  may  live  without  disturbance,  and  in  which  l||k 
their  children  and  young  people  are  not  exposed  to  the  alure- 
ments  of  vice,  noi  obliged  to  see  and  hear  the  conduct  and 
language  of  the  profane  and  dissolute.  In  these  settlements 
I they  have  separate  houses  for  single  men,  single  women  and 
widows.  In  these  houses,  all  persons  who  are  able,  and  have 
not  an  independent  support,  labour  in  their  own  occupation, 
and  contribute  a stipulated  i urn  for  board  and  lodging.  Com- 
I munity  of  goods,  does  not,  nor  ever  did,  exist  among  them, 
j though  it  has  been  often  reported  and  very  generally  believed. 

I Even  the  contributions  towards  their  charitable  establishments 
and  missions  are  perfectly  voluntary. 

Their  church  is  episcopal  ; but  though  they  consider  episco- 
pal ordination  as  necessary  to  qualify  the  servants  of  the  church 
for  their  respective  functions,  they  allow  to  their  bishops  no 
elevation  of  rank  or  pre-eminent  authority.  The  Moravian 
Church,  from  its  first  e.stablishment,  has  been  governed  by 
Synods,  consisting  of  deputies  from  all  the  Congregations,  and 
by  other  subordinate  bodies,  which  they  call  Conferences.  Ac- 
cording to  their  regulations,  episcopal  ordination^  of  itself,  does 
not  confer  any  power  to  preside  over  oiie  or  more  congregations  ; 
and  a bishop  can  dischaige  no  office  except  by  the  appointment 
of  a Sy-ood,  or  of  its  delegate,  the  elder's  conference  of  the 
unity.  Presbyters  among  them  can  perform  every  function  ol 


17J 


RELIGION  AND  CEREMONIES 


the  bishop,  except  ordination.  Deacons  are  assistants  to  Pres- 
Wters,  much  in  the  same  way  as  in  the  Church  of  Engrland. 
Deaconesses  are  retained,  for  the  purpose  of  privately  admon- 
ishing their  own  sex,  and  visiting  them  in  their  sickness  ; but 
they  arc  not  permitted  to  teach  in  public,  and  far  less  to  ad- 
minister the  sacraments.  They  have  also  Seniures  Civiles,  or 
lay-elders,  in  contradistinction  to  spiritual  elders  or  bishops, 
who  are  appointed  to  watch  over  the  constitution  and  discipline 
of  the  unity  of  the  brethren,  &c.  The  Synods  are  generally 
held  once  in  seven  years,  and  besides  all  the  bishops,  and  the 
deputies  sent  by  each  congregation,  those  women  who  have  ap- 
pointments as  above  described,  if  on  the  spot,  are  also  admitted 
as  hearers,  and  may  be  called  upon  to  give  their  advice  in  what 
relates  to  the  ministerial  labour  among  their  own  sex  ; but  they 
have  no  decisive  vole  in  the  Synod.  The  votes  of  all  the  other 
members  are  equal.  In  questions  of  importance,  or  of  which 
the  consequence  cannot  be  foreseen,  neither  the  majority  of 
votes,  nor  the  unanimous  consetit  of  all  present,  can  decide  : but 
recourse  is  had  to  the  lot,  wiiich,  however,  is  never  made  use 
of  except  after  mature  deliberation  and  prayer  ; nor  is  any  thing 
submitted  to  its  decision  which  does  not,  after  being  thoroughly 
weighed,  appear  to  the  assembly  eligible  in  itself. 

The  Synod  takes  into  consideration  the  inward  and  outward 
state  ol  the  unity,  and  the  concerns  of  the  congregations  and 
missions,  and  takes  cognizance  of  errors  in  doctrine,  or  devia- 
tions in  practice,  &c.  Towards  the  conclusion  of  every  Synod, 
a kind  of  executive  board  is  chosen,  which  Ls  called  the  Elders' 
Conference  oj  the  Unity.  At  present  it  consists  of  thirteen 
elders,  and  is  divided  into  four  committees,  or  departments.  1 . 
The  Missions'  department.  2.  Helpers'  department.  3.  The 
Servants'  department.  4.  The  Overseers'  department. 

Besides  tliis  general  Conference  of  Elders,  which  superintends 
the  affairs  of  the  whole  unity,  there  is  a conference  of  elders 
belonging  to  each  congregation  ; which  directs  its  affairs,  and 
to  which  all  the  members  of  the  congregation  are  subject.  This 
body,  which  is  called  the  “ Elders  Coiference  of  the  Congrega- 
tion," consists,  1.  of  the  Minister  ; 2.  of  the  Warden  ; 3.  of  a 
Married  Fair,  who  care  particularly  for  the  spiritual  welfare  of 
the  married  people  ; 4.  ot  a Single  Clergyman,  to  whose  care 
the  single  men  and  boys  are  more  particularly  committed  ; and 
6.  of  those  Women  who  assist  in  caring  for  the  spiritual  and 
temporal  welfare  of  their  own  sex,  and  who,  in  this  conference, 
have  equal  votes  with  the  men.  2'he  Elders'  Conference  of 
each  Congregation  is  answerable  for  its  proceedings  to  the  El- 
ders' Conference  oJ  the  Unity  ; and  visitations  from  the  latter  to 
the  former,  are  held  from  time  to  time,  that  the  affairs  of  each 
congregation,  and  the  conduct  of  its  immediate  governors,  may 
be  intimately  known  to  the  supreme  executive  government  of 
the  whole  church.  In  every  country  they  have  superintendants 
of  their  congregatious  in  it,  whom  they  tall  Provincials,  These 


OF  THE  SWEDENBORGIANS. 


17:3 


,1 


I 


are  generally  bishops,  but  a priest  is  likewise  eligible  to  that 
olbce. 

In  marriage  they  may  form  a connection  with  those  only  who 
are  of  their  own  communion.  The  brother  who  marries  a per- 
son not  of  their  congregation,  is  considered  as  having  quitted 
their  church-lellowship.  There  is,  however,  no  objection  to  a 
sister’s  marrying  a person  of  approved  piety  in  another  commun- 
ion ; and  some,  by  express  license,  are  permitted  still  to  join  in 
their  church  ordinances,  as  before.  A brother  m.ay  make  his 
own  choice  of  a partner  in  society,  and  both  parties  may  reject 
the  proposals  made  to  them  ; but  as  all  intercourse  between  the 
different  sexes  is  less  frequent  among  them  than  elsewhere,  and 
few  opportunities  of  forming  particular  attachments  are  found  ; 
they  usually  rather  refer  the  choice  to  their  friends  and  inti- 
mates, than  decide  for  themselves.  As  the  lot  must  be  cast  to 
sanction  their  union,  each  receives  his  partner  as  a divine  ap- 
pointment ; and,  however  strange  this  method  may  appear, 
there  are  perhaps  no  where  fewer  unhappy  marriages  to  be  found 
than  among  the  brethren.  In  their  settlements,  at  all  hours, 
whether  day  or  night,  some  persons  of  both  sexes  are  appointed 
by  rotation  to  pray  for  the  society. 

What  chietly  characterizes  the  Moravians,  and  hohls  them  up 
to  the  attention  and  admiration,  and  for  the  example  of  all  others, 
is  their  missionary  zeal.  In  this  they  are  superior  to  eveiy 
other  body  of  Christians  whatever.  Their  missionaries  are  all 
of  them  volunteers  ; for  it  is  an  inviolable  maxim  with  them  to 
persuade  no  man  to  engage  in  missions.  They  are  all  of  one 
Blind  as  to  the  doctrines  they  teach,  and  seldom  make  an  attempt 
where  there  are  not  severalof  them  in  the  mission.  Their  zeal 
is  calm,  steady,  and  persevering.  They  would  reform  the 
world,  but  are  careful  how  they  quarrel  with  it.  They  carry 
their  point  by  address,  and  the  insinuations  of  modesty  and 
mildness,  which  commend  them  to  all  men,  and  give  offence  to 
none. 


SWEDENBORGIANS,  OR  NEW  JERUSALEM  CHURCH 

This  sect  owes  its  origin  to  one  of  the  most  extraordinary 
men  that  has  existed  in  modern  times  : the  late  Honourable 
Baron  Swedenborg,  the  son  of  a pious  bishop  of  West  Gothnia, 
in  Sweden,  born  at  Stockholm  in  lb89,  and  who  died  in  London 
in  the  year  1772,  after  a life  spent  in  the  acquirement  of  almost 
every  species  of  human  learning,  and  the  propagation  of  reli- 
gious doctrines  unlike  every  thing  the  Christian  world  had 
before  been  accustomed  to. 

The  following  extract  of  a letter,  written  by  the  baron  him- 
selt,  w'ill  serve  to  conve}'  an  idea  of  the  nature  of  his  supposed 
mission,  and  of  his  own  personal  character. 


m 


RELIGION  AND  CEREMONIES 


“ In  the  year  1710,  I began  my  travels,  first  into  England, 
and  afterwards  into  Holland,  France,  and  Germany,  and  return- 
ed home  in  17 14.  In  the  year  1716,  and  afterwards,  I fre- 
quently conversed  with  Charles  XII.  King  of  Sweden,  who  was 
pleased  to  bestow  on  me  a large  share  of  his  favour,  and  in  that 
year  appointed  me  to  the  office  of  assessor  in  the  metallic  col- 
lege, in  which  office  I continued  from  that  time  till  the  year 
1747,  when  I quitted  the  office,  but  still  retain  the  salary  annex- 
ed to  it,  as  an  a{)pointment  for  life.  The  reason  of  my  with- 
drawing from  the  business  of  that  employment  was,  that  I might 
be  niore  at  liberty  to  apply  myself  to  that  new  function  to  which 
the  Lord  had  called  me.  About  this  time  a place  of  higher  dig- 
nity in  the  state  was  offered  me,  which  I declined  to  accept, 
lest  it  should  prove  a snare  to  me.  In  17191  w as  ennobled  by 
Queen  Ulrica  Eleonora,  and  named  Stfet/en6or,g  ; from  which 
time  1 have  taken  my  seat  witli  the  nobles  of  the  equestrian 
orrier,  in  the  triennial  assemblies  of  the  states. 

“ Whatever  of  worldly  honour  and  advantage  may  appear  to 
be  in  the  things  before-mentioned,  I hold  them  as  matters  of  low- 
estimation  when  compared  to  the  honour  of  that  sacred  office  to 
which  the  Lord  himself  hath  called  me,  who  was  graciously 
pleased  to  manifest  himself  to  me  his  unworthy  servant,  in  a 
personal  appearance  in  the  year  1743  ; to  open  in  me  a sight  of 
the  spiritual  world,  and  to  enable  me  to  converse  with  spirits 
and  angels  ; and  this  privilege  has  been  continued  tome  to  this 
day.  From  that  time  I began  to  print  and  publish  various  un- 
known Arcana,  that  have  been  either  seen  by  me,  or  revealed 
to  me,  concerning  heaven  and  hell  ; the  state  of  men  after 
death  ; the  true  worship  of  God  ; the  spiritual  sense  of  the 
Scriptures  ; and  many  other  impoitaot  truths  tending  to  salva- 
tion and  true  wisdom.” 

The  first,  and  leading  docti  ine  of  this  church,  as  inculcated  in 
the  writings  of  the  Baron,  relates  to  the  person  of  Jesus  Christ  ; 
and  to  the  redemption  wrought,  not  purchased,  by  him.  On  this 
subject,  it  is  insisted,  that  Jesus  Christ  is  Jehovah,  manifested 
in  the  flesh,  and  that  he  c ime  iiito  the  world  to  glorify  his  human 
nature,  by  making  it  ore  with  the  divine.  It  is,  there  tore,  in- 
sisted further,  that  ihe  humanity  of  Jesus  Christ  is  itself  divine, 
by  virtue  of  its  indissoluble  union  with  the  indwelling  Father, 
and  that  thus,  as  to  his  humanity,  He  is  the  Mediator  between 
God  and  man,  since  there  is  now  no  other  medium  ol  God’s 
access  to  man,  or  of  man’s  access  to  God,  but  this  Divine  Hu- 
manity,  which  was  assumed  for  this  purpose.  Thus  it  is  taught, 
that  in  the  person  of  Jesus  Christ  dwells  the  whole  Trinity  ol 
Father,  Son,  and  Holy  Spirit  ; the  Father  constituting  the  soul 
of  the  above  humanity,  whilst  the  humanity  itself  is  the  Son,  and 
the  divine  virtue,  or  operation  proceeding  Irom  it,  is  the  Holy 
Spirit,  forming  altogether  one  God,  just  as  the  soul,  the  body, 
and  operation  of  man,  form  one  man. 

On  the  subject  of  the  redemption  wrought  by  th.s  Incarnate 
God,  it  is  taught,  that  it  consisted  not  in  the  vicarious  sacrifice 


OF  THE  SWEDENBORG  IANS. 


17d 


ot  one  God,  as  some  conceive,  to  satisfy  the  justice,  or,  as  others 
express  it,  to  appease  the  wrath  of  atjo-iher  God,  but  in  the  real 
suhjugration  of  the  powers  of  darkness  and  tlieir  removal  from 
man,  by  continual  combats  and  victories  over  them,  during  liis 
abode  in  the  \V(jrld  ; and  in  the  consequent  descent  to  man  of 
divine  power  and  life,  r^  hich  was  brought  near  to  him  in  the 
thus  glorified  humanity  of  this  combatting  God. 

2.  The  sense  of  the  letter  of  the  holy  word,  says  he,  is  the 
has/.'!,  the  continent,  and  the  Jirmament,  of  its  spiritual  and  ce- 
lestial senses,  being  written  according  to  the  doctrine  of  corres- 
pondencies between  things  spiritual  and  things  natural  ; and 
thus  designed  by  the  Most  High  as  the  vehicle  of  communica- 
tion of  the  eternal  spiritual  truths  of  his  kingdom  to  the  minds  of 
men. 

3.  A third  distinguishing  doctrine,  which  marks  the  character 
ot  the  writings  of  Baron  Swedenborg,  is  the  doctrine  relative  to 
Ufe,  or  to  that  rule  of  conduct  on  the  part  of  man  w hich  is  truly 
acceptable  to  the  Deity,  and  at  the  same  time  conducive  to 
man's  eternal  happiness  and  salvation,  by  conjoining  him  with 
his  God.  This  rule  is  taught  to  be  simply  this,  “ to  shun  all 
kno'jcn  evils  as  sins  against  God,  and  at  the  same  time  to  love, 
to  cherish,  and  to  practice  whatsoerer  is  u ise,  virtuous,  and  holy, 
as  being  most  agreeable  to  the  will  of  God,  and  to  the  spirit  of 
his  preceptsd' 

4.  A fourth  distinguishing  doctrine,  inculcated  in  the  same 
writings,  is  the  doctrine  ai  Co-operation,  on  tlie  the  part  of  man, 
with  the  Divine  Grace  or  agency  c f Je.'-us  Christ.  On  this 
subject  it  is  insisted  that  man  ought  not  indolently  to  hang  down 
hi.s  hands,  under  the  idle  expectation  that  God  will  do  every 
thing  for  him  in  the  w.ay  of  Purification  and  Regeneration, 
without  any  exertion  of  his  own  ; but  that  he  is  bound  by  the 
above  law  of  co-operation,  to  exert  himsef,  as  if  the  whole 
progress  of  his  purification  and  regeneration  depended  entirely 
on  his  owm  e.xertion  ; 5’’et,  in  exerting  himself,  he  is  continually 
to  recollect,  and  humbly  to  acknowledge,  that  all  his  power  to 
do  so  is  from  above.  It  is  insisted,  on  th's  interesting  subject, 
that  the  doctrine  of  co-operation  supplies  no  ground  for  the  es- 
tahlishrnent  of  man’s  merit  and  independence  on  the  divine  aid, 
since  it  is  continually  taught  in  the  w-ritings  in  question,  that  all 
man’s  freedom,  as  well  as  bis  power  of  co-operation,  is  the  per- 
petual gift  of  the  most  merciful  and  gracious  God. 

and  last  distinguishing  doctrine  taught  in  the  theo- 
logic.al  writings  of  our  author,  relates  to  man's  connexion  with 
the  other  world,  and  its  various  inhabitants.  On  this  subject  it 
is  insisted,  not  only  from  the  authority  of  the  sacred  Scriptures, 
but  also  from  the  experience  of  the  author  himself,  that  every 
man  is  in  continual  as.sociation  with  angels  and  spirits,  and  that 
without  such  association  he  could  not  possibly  think,  or  exert 
any  living  faculty.  It  is  insisted  further,  that  man,  according 
to  his  life  in  the  w'orld,  t.akes  up  his  eternal  abode,  either  with 
angels  of  light,  or  with  the  spirits  of  darkness  ; with  the  former, 


176 


RELIGION  AND  CEREMONIES 


! 


if  he  is  wise  to  live  according  to  the  precepts  of  God’s  holy 
word,  or  with  the  latter,  if,  through  folly  and  transgression,  he 
rejects  the  counsel  and  guidance  of  the  Most  High. 

ARIANS,  a denomination  which  arose  about  the  year  315, 
and  owed  its  origin  to  Arius,  presbyter  of  Alexandria,  a man  of 
subtle  turn,  and  remarkable  eloquence.  He  maintained  that 
the  Son  was  totally  and  essentially  distinct  from  the  Father  , 
that  he  was  the  first  and  noblest  of  all  those  beings  w hom  God 
the  Father  had  created  out  of  nothing,  the  instrument  by  whose 
subordinate  operations  the  Almighty  Father  formed  the  uni- 
verse, and  therefore  inferior  to  the  Father  both  in  dignity  and 
nature.  He  added  that  the  Holy  Spirit  was  of  a nature  differ- 
ent from  that  of  the  Father  and  of  the  Son. 

The  modern  Arians,  to  prove  the  subordination  and  inferior- 
ity of  Christ  to  God  the  Father,  argue  thus:  I.  That  in  the 
scripture  the  Father  is  styled  the  one,  or  only  God  : Matth.  xix. 
17  ; Matth.  xxiii.  9 ; Mark,  v.  7 ; Eph.  iv.  6 ; Matth.  xxvii. 
46  ; John,  xx.  17;  John  xiv.  28  ; John  xvii.  3 — 6,  11,21,  24, 
25  ; 1 Cor.  viii.  6 ; Ephes.  iv.  6.  2.  That  there  are  nume- 

rous texts  of  scripture,  in  which  it  is  declared  that  religious 
worship  is  referred  to  the  Father  only.  Matth.  iv.  10  ; John, 
iv.  23  ; Acts,  iv.  24  ; 1 Cor.  i.  4. 

SOCINI.ANS,  a denomination  which  appeared  in  the  16th 
century,  followers  of  Lelius  Socinus  and  P'austus  Socinus,  his 
nephew.  Their  principal  tenets  are  : 1.  That  the  holy  scrip- 
tures are  to  be  understood  or  explained  in  such  a manner  as  to 
render  them  conformable  to  the  dictates  of  right  reason  and 
sound  philosophy.  2.  That  Jesus  Christ,  who  w'as  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  was  the  true  Mes- 
siah, and  the  chief  of  the  prophets — that  before  he  commenced 
his  ministry,  be  was  taken  up  into  heaven,  and  instructed  fully 
in  the  object  of  his  mission  : after  which  he  returned  to  earth, 
to  promulgate  a new  rule  of  life — to  propagate  divine  truth  by 
liis  ministry,  and  to  confirm  it  by  his  death  : in  reward  for 
which  he  is  raised  to  dominion  and  glory.  3.  That  those  who 
believe  and  obey  the  voice  of  this  divine  teacher,  (which  is  in 
the  power  of  every  one)  shall,  at  the  last  day,  be  raised  from 
the  dead  and  made  eternally  happy  ; while  on  the  other  band 
the  wicked  and  disobedient  shall  be  tormented  and  destroyed. 

This  denomination  differ  from  the  Arians  in  the  following  par- 
ticulars : — The  Socinians  assert  that  Christ  was  simply  a man, 
and  consequently  had  no  existence  before  his  appearance  in  the 
w'orld.  The  Arians  maintain  that  Christ  was  a super-angelic 
being,  united  to  a human  body  ; that,  though  himself  created, 
he  was  the  creator  of  all  other  things  under  God,  and  the  instru- 
ment of  all  the  divine  communications  to  the  patriarchs. 

The  Socinians  say  that  the  Holy  Ghost  is  tlie  power  and  wis- 
dom of  God,  which  is  God.  The  Arians  suppose  that  the  Holy 
Spirit  is  the  creature  of  the  Son,  and  subservient  to  him  in  tlie 
work  of  redemption. 


OF  THE  FREE-THINKERS,  &e. 


17f 


FREE-THINKING  CHRISTIANS  are  a sect  of  Unitarians, 
who  sprung  up  in  London,  about  ten  or  twelve  years  ago.  With 
the  Unitarians  they  deny  tlie  divinity  of  Christ’s  person,  but  be- 
lieve in  the  divine  character  or  nature  of  his  mission  asa  teacher 
of  religion.  They  regard  the  New  Testament  as  the  only 
authentic  rule  of  taith  and  practice.  They  believe  the  church 
of  God  to  consist  of  an  assembly  of  men,  believing  the  truth  of 
Christianity,  and  united  under  the  authority  of  Jesus,  in  the. 
bonds  of  Christian  fellowship.  They  reject  Baptism,  the  Lord’s 
. Supper,  and  public  social  worship.  In  their  assemblies,  there- 
fore, they  have  neither  singing  nor  prayer  ; and  they  renounce 
all  those  doctrines  usually  termed  orthodox  in  other  societies, 
as  the  Trinity,  the  Atonement,  original  sin  ; the  existence  of 
devils,  and  of  both  good  and  evil  spirits  or  angels  ; the  eternity 
of  future  punishments  ; the  immateriality  and  immoitality  of 
the  soul  ; the  inspiration  of  the  bible  “ as  a book,”  though 
1 they  admit  the  origin  of  revelation,  and  the  miracles,  and  other 
parts  of  the  sacred  scriptures. 

Their  public  meetings  are  conducted  after  the  manner  of  an 
I ordinary'  Debating  or  Philosophical  Society  ; and  they  frequenl- 
! ly  differ  in  their  opinions  amongst  themselves.  They  sit  in  their 
1 meetings  with  covered  heads,  like  the  Quakers,  and  make  very 
I free  in  censuring,  if  not  condemning,  all  other  sects  of  Chris- 
tians whatever,  being  e.xtremely  lavish  in  their  abuse  of  the 
||  priesthood. 

DESTRUCTIONISTS,  a denomination  who  teach  that  the 
final  punishment  threatened  in  the  gospel  to  the  wicked  and  im- 
penitent, consists  not  in  eternal  misery,  but  in  a total  extinc- 
tion of  being  ; and  that  the  sentence  of  annihilation  shall  be  ex- 
ecuted with  more  -or  less  torment,  in  proportion  to  the  greater 
or  less  guilt  of  the  criminal.  They  take  for  granted  that  the 
scripture  word  destruction,  means  annihilation. 

In  defence  of  this  system  it  is  argued,  that  there  are  many 
passages  of  scripture  in  which  the  ultimate  punishment  to  w'hich 
wicked  men  should  be  adjudged,  is  defined  in  the  most  precise 
terms,  to  be  an  everlasting  destruction.  They  say  that  eternal 
punishment,  which  is  opposite  to  eternal  life,  is  not  a state  of 
perpetual  misery,  but  total  and  everlasting  destruction  from 
the  presence  of  the  Lord,"  which  is  “ the  second  death,"  from 
■ which  there  is  no  resurrection. 

Against  this  scheme  it  is  urged.  1.  That  the  punishment  of 
annihilation  admits  of  no  degree.*.  2.  That  this  destruction  is 
, not  described  as  the  end,  but  the  beginning  of  misery.  3.  That 
* the  punishment  of  the  wicked  is  to  be  the  same  as  that  of  fallen 
’ angels.  Matth.  xxv.  41 — 6.  As  the  happiness  of  the  just  does 
not  consist  in  eternal  being,  but  well-being,  so  the  punishment  of 
the  wicked  requires  the  idea  of  eternal  suffering  to  support  the 
contrast. 


16 


173 


RELIGION  AND  CEREMONIES 


ANTINOMIANS.  They  derive  (heirnaine  froman?/,  against, 
and  nomos,  law,  as  being  against  the  moral  law  ; not  merely  as 
a covenant  of  life,  but  also  as  a rule  of  conduct  to  believers. 
The  Antinomians  took  their  origin  from  John  Agricola,  about 
the  year  1538,  who  taught  that  the  law  is  no  way  necessary 
under  the  gospel  ; that  good  works  do  not  promote  our  salva- 
tion, nor  ill  ones  hinder  it.  That  the  sins  of  the  elect  are  so 
imputed  to  Christ,  as  that  though  he  did  not  commit  them,  yet 
they  became  actually  his  transgressions,  and  ceased  to  be  theirs  ; 
that  Christ’s  righteousness  is  so  imputed  to  the  elect,  that  they 
ceasing  to  be  sinners,  are  as  righteous  as  he  was.  Antinomians 
also  hold,  that  an  elect  person  is  not  in  a condemned  state  while 
an  unbeliever,  and  should  he  happen  to  die  before  God  call  him 
to  believe,  he  would  not  be  lost.  The  following  are  some  of 
the  principal  texts  from  whence  these  sentiments  were  defend- 
ed. 2 Cor.  v.  21;  Rom.  viii.  33;  Heb.  viii.  12;  Kom. 
viii.  28. 

JUMPERS,  so  called  from  their  practice  of  jumping  during 
the  time  allotted  for  religious  worship  and  instruction.  They 
originated  in  Wales,  about  the  year  1760.  They  persuade 
themselves  that  they  are  involuntarily  acted  upon  by  some 
divine  impulse  ; and  being  intoxicated  with  this  imaginary  in- 
sphation,  they  utter  their  rapture  and  their  triumph  with  great 
wildness  and  incoherence;  with  great jesticulation  and  vocif-  | 
eration  ; and  they  ultimately  begin  to  laugh  and  sing,  dance  ■ 
and  jump,  in  all  directions,  males  and  females  commingled  in 
one  general  mass,  in  the  mean  time  calling  out,  in  the  hoarsest 
and  coarsest  manner  possible,  gogonianl ! gogoniant!  glory  ! 
glory ! 

DUNKERS,  a denomination  which  took  its  rise  in  the  year  J 
1724.  It  was  founded  by  Conrad  Peysal,  a German,  who,  a 
Aveary  of  the  world,  retired  to  an  agreeable  solitude,  within  ^ 
fifty  miles  of  Philadelphia,  for  the  more  free  exercise  of  reli- 
gious contemplation.  Curiosit)'  attracted  followers,  and  his  sim- 
ple and  engaging  manners  made  proselytes. 

Their  habit  seems  peculiar  to  themselves,  consisting  of  a 
long  tunic,  or  coat,  reaching  down  to  their  heels,  with  a sash, 
or  girdle,  round  the  w'aist,  and  a cap,  or  hood,  hanging  from  the 
shoulders,  like  the  dress  of  the  Dominican  friars.  The  men  do 
not  shave  the  head  or  beard.  The  men  and  women  have  sepa- 
rate habitations  and  distinct  governments  : for  the  brethren  and 
sisters  do  not  meet  together  even  at  their  devotions.  They  live 
chiefly  upon  roots  and  other  vegetables  ; the  rules  of  their  so- 
ciety not  allowing  them  flesh,  except  on  particular  occasions, 
when  they  hold  what  they  call  a love-feast  ; at  which  time  the 
brethren  and  sisters  dine  together  in  a large  apartment,  and  eat 
mutton,  but  no  other  meat.  Dunkers  allow  of  no  intercourf 
between  the  brcthien  and  sisters,  not  even  by  marriage. 


OF  THE  HOrKINSIANS. 


179 


Tiie  principal  tenet  of  the  Dunkers  appears  to  he  this  : That 
iuturc  happiness  is  only  to  be  attained  by  penance  and  outward 
mortifications  in  this  life  ; and  that  as  Jesus  Christ  by  his  meri- 
torious sulTerinjrs  became  tlie  Redeemer  of  mankind  in  general, 
so  each  individual  of  the  human  race,  by  a life  of  abstinence 
and  restraint,  should  work  out  his  own  salvation.  They  are 
charged  with  holding  the  doctrine  of  supererogation  : they  deny 
the  eternity  of  future  punishments,  and  believe  that  the  souls  ot 
the  just  are  employed  to  preach  the  gospel  to  those  who  have 
had  no  revelation  in  this  life.  They  suppose  the  Jewish  sab- 
bath, sabbatical  year,  and  year  of  jubilee,  are  typical  of  cer- 
tain periods  after  the  general  judgment,  in  which  the  souls  of 
those  who  are  so  far  humbled  as  to  acknowledge  God  and 
Christ,  are  received  to  felicity  ; while  those  who  continue  ob- 
stinate are  reserved  in  torments  until  the  grand  period  typified 
by  the  jubilee  arrives,  in  which  all  shall  be  made  eventually 
happy.  They  also  deny  the  imputation  of  Adam’s  sin  to  his 
posterity.  So  that  they  are  Universalists.  But  they  disclaim 
violence,  even  in  cases  of  self-defence,  and  suffer  themselves  to 
be  defrauded  or  wronged  rather  than  to  go  law  ; on  which  ac- 
«ount  they  have  been  called  the  fean/i/ess  Dunkers. 

HOPKINSIANS,  or  Hopkintonians,  so  called  from  the 
Rev.  Samuel  Hopkins,  D.  D.  pastor  of  the  first  Congregational 
church  at  New'port,  Rhode-Island.  The  following  is  a summary 
of  their  distinguishing  tenets,  with  a few  of  the  reasons  by  which 
they  are  supported. 

1.  That  all  true  holiness  consists  in  disinterested  henevol erne. 
The  law  of  (jod  is  the  standard  of  all  moral  rectitude,  or /lo/i- 
ness.  This  is  reduced  into  love  to  God  and  to  our  neighbour  ; 
and  universal  good  will  comprehends  all  the  love  to  God,  pur 
neighbour,  and  ourselves,  required  in  the  divine  law,  and  there- 
fore must  be  the  whole  of  holy  obedience. 

2.  That  all  sin  consists  in  selfishness.  By  this  is  meant  an  in- 
terested affection,  by  which  a person  sets  himself  up  as  the  su- 
preme, or  only  object  of  regard  ; and  nothing  is  lovely  in  his 
view',  unless  suited  to  promote  his  private  interest.  This  self- 
love  is,  every  degree  of  it,  enmity  against  God  ; it  is  not  sub- 
ject to  the  law  of  God,  and  is  the  only  affection  that  can  oppose 
it.  It  is  the  loundation  of  all  spiritual  blindness,  and  the  source 
of  all  idolatry  and  false  religion.  It  is  the  foundation  of  all 
covetousness  and  sensuality  ; of  all  falsehood,  injustice,  and  op- 
pression ; as  it  excites  mankind  by  undue  methods  to  invade 
the  property  ot  others.  Self-love  produces  all  the  violent  pas- 
sions ; en\y,  wrath,  clamour,  and  evil  speaking  : and  ever}- 
thing  contraiy  to  the  divine  law,  is  briefly  comprehended  in  this 
iruitiul  source  of  iniquity,  self-love. 

3.  That  there  are  no  promises  of  regenerating  grace  made  to 
the  action-s  of  the  unregenerate.  For  as  far  as  men  act  from 
>6ii-Iove,  they  act  from  a bad  end  ; for  those  who  have  no  true 
love  to  God,  really  fulfil  no  duty  when  they  attend  on  the  exter- 
nals of  religion. 


180 


RELIGION  AND  CEREMONIES 


4.  That  the  impotency  of  sinners,  with  respect  to  believing 
m Christ,  is  not  natural,  but  moral : for  it  is  a plain  dictate  of 
common  sense,  that  natural  impossibility  excludes  all  blame. 
But  an  unwilling  mind  is  universally  considered  as  a crime,  and 
not  as  an  excuse  ; and  it  is  the  very  thing  wherein  our  wicked- 
ness consists. 

6.  That,  in  order  to  faith  in  Christ,  a sinner  must  approve  in 
his  heart  of  the  divine  conduct,  even  though  God  should  cast  him 
off  for  ever ; which  however  neither  implies  love  to  misery,  nor 
hatred  of  happiness.  For  if  the  law  is  good,  death  is  due  to 
those  who  have  broken  it ; and  the  judge  of  all  the  earth  cannot 
but  do  right.  Gen.  xviii.  26.  It  would  bring  everlasting  re- 
proach upon  his  government  to  spare  us,  considered  merely  as 
in  ourselves.  Mnen  this  is  felt  in  our  hearts,  and  not  till  then, 
we  shall  be  prepared  to  look  to  the  free  grace  of  God,  through 
Christ’s  redemption. 

6.  That  the  infinitely  wise  and  holy  God  has  exerted  his  om- 
nipotent power,  in  such  a manner  as  he  proposed  should  be 
followed  with  the  existence  and  entrance  of  moral  evil  in  the 
system.  For  it  must  be  admitted  on  all  hands,  that  God  has  a 
perfect  knowledge,  foresight,  and  view  of  all  possible  existences 
and  events.  If  that  system  and  scene  of  operation,  in  w'hicb 
moral  evil  should  never  have  existence,  was  actually  preferred 
in  the  divine  mind,  certainly  the  Deity  is  infinitely  disappointed 
in  the  issue  of  his  own  operations. 

7.  That  the  introduction  of  sin  is,  upon  the  whole,  for  the 
general  good.  For  the  wisdom  and  power  of  the  Deity  are  dis- 
played in  carr3'ing  on  designs  of  the  greatest  good  : and  the 
existence  of  moral  evil  has,  undoubtedly,  occasioned  a more 
full,  perfect,  and  glorious  discovery  of  the  infinite  perfections  of 
the  divine  nature,  than  could  otherwise  have  been  made  to  the 
view  of  creatures. 

8.  That  repen.ance  is  before  faith  in  Christ.  By  this  is  not 
intended,  that  repentance  is  before  a speculative  belief  of  the 
being  and  perfections  of  God  and  of  the  person  and  character  of 
Christ  ; but  only,  that  true  repentance  is  previous  to  a saving 
faith  in  Christ,  in  which  the  believer  is  united  to  Christ,  and, 
entitled  to  the  benefits  of  his  meditation  and  atonement.  So 
Christ  commanded.  Repent  ye,  and  believe  the  gospel;  and  Paul 
preached  repentance  tors'ords  God,  and  faith  toward  our  Lord 
Jesus  ('hrist.  IMark  i.  15.  Acts  xx.  21. 

9.  That,  though  men  became  sinners  by  Adam,  according  to 
a divine  constitution,  yet  they  were,  and  are  accountable  for  no 
sins  but  personal  : for,  (l.J  Adam’s  act,  in  eating  the  forbidden 
fruit,  was  not  the  oc?  of  his  posterity  : therefore,  they  did  not 
,sjn  at  the  same  time  he  did.  (2.)  The  sinfulness  of  that  act 
could  not  be  transferred  to  them  afterwards  ; because  the  sin- 
tiilnessofan  act  can  no  more  be  transferred  from  one  person  to 
another,  than  an  act  itself.  (3.)  Therefore  Adam’s  act,  in  eat- 
ing the  forbidden  firoit,  was  not  therfl'iwe.  but  only  the  orcasicM 


OF  7'HE  SfJAKERS. 


i O 1 


ot  liis  posterity’s  being  sinners.  Adam  sinned,  and  now  God 
brings  bis  posterity  into  the  world  sinners. 

10.  That  though  believers  are  justified  through  Christ’s 
righteousness,  yet  his  righteousness  is  not  transferred  to  them. 
For  personal  righteousness  cannot  be  transferred  from  one  per- 
son to  another  ; nor  personal  sin,  otherwise  the  sinner  would  be 
innocent  and  Christ  the  sinner. 

The  Hopkinsians  warmly  advocate  the  doctrine  of  the  divine 
decrees,  that  of  particular  election,  total  depravity,  the  special 
influences  of  the  spirit  of  God  in  regeneration,  justification  by 
faith  alone,  the  final  perseverance  of  the  .saints,  and  the  consist- 
ency between  entire  freedom  and  absolute  dependence  ; and 
therefore  claim,  since  the  world  will  make  distinctions,  to  be 
called  the  Hopkinsian  Calvinists. 

SHAKERS,  or  Sh.vking  Quakehs,  a sect  which  originated  in 
Lancashire,  England,  with  .Tames  Wadley,  a tailor,  and  his 
wile  Jane.  They  pretended  to  extraordinary  visions  and  new 
revelations,  which  however  padually  subsided,  till  a new  im- 
petus was  given  by  Anne  Lee,  who. became  a distinguished 
leader  of  this  denomination.  She  was  received  and  acknow- 
ledged by  the  Shakers  as  the  first  mother,  or  spiritual  parent,  in 
the  line  ot  the  females,  and  the  second  heir  in  the  covenant  of 
life,  according  to  the  present  display  of  the  gospel.  In  1774, 
she,  and  a number  of  her  followers,  set  sail  from  Liverpool  for 
New  Aork.  Being  joined  by  others  here,  they  settled  near 
Albany,  where  they  have  spread  their  opinions,  and  increased 
to  a considerable  number. 

The  tenets  on  which  the  Shakers  most  dwell,  are  lbo.se  of 
human  depravity,  and  of  the  miraculous  effusion  of  the  Holy 
Spirit.  Their  leading  practical  tenet  is  the  abolition  of  mar- 
rwge.  or  indeed  the  total  separation  of  the  sexes.  They  assert 
that  the  day  of  judgment  is  past,  and  consider  their  testimony 
as  a new  dispensation,  which  they  call  Christ’s  second  appear- 
ance. They  maintain  that  it  is  unlawful  to  take  oaths,  game 
or  use  compliments  to  each  other.  In  their  worship  they  prac- 
tice a regular,  solemn,  uniform  dance,  to  a regular,  solemn 
hymn,  which  is  sung  by  the  elders,  and  as  regularly  conducted 
as  a proper  band  of  music.  They  practice  a community  of 
pc^s,  and  hold  that  nothing  short  of  this  union  in  all  thin°-s 
both  spiritual  and  temporal,  can  constitute  a true  church.  The 
government  of  the  Society  is  t^ested  in  a ministry,  consistine  of 
male  and  female.  ^ 

In  the.  beg  inning  of  the  year  1780,  the  Society  con.sisted  of 
only  ten  or  twelve  persons,  all  of  whom  came  from  England 
-At  present  the  first  and  largest  Society  is  at  New-Lebanon,  in 
tJie  state  ol  New-York,  and  consists  of  between  600  and  600 
persons,  Ihere  is  alsoone  at  Watervliet,  near  Albany,  contain- 
ing upvprds  of  200  persons.  One  at  Hancock,  in  the  state  of 
Wassapusetts,  qpntaining  about  300  members.  One  at  Tyrin"- 
nam,  in  the  same  state,  containing  about  100  members.  Ort'^ 

16* 


182 


RELIGION  AxND  CEREMONIES 


at  Enfield,  Connecticut,  which  contains  about  200  members. 
One  at  Harvard,  in  the  state  of  Massachusetts,  which  contains 
about  200  members.  One  at  Shirley,  containing  about  150 
members.  There  are,  in  addition  to  the  above,  four  distinct 
Societies  in  New-Hampshire  and  Maine,  containing  upwards  of 
750  members,  and  five  in  the  Western  States,  containing  about 
1700  members.  The  number  of  believers,  both  in  the  Eastern 
and  Western  States,  exceed  4000. 

The  SANDEMANIANS,  or  Glassites,  seJ  called  from  Mr. 
Saudeinan,  an  elder  in  one  of  these  churches.  Their  leading 
sentiments  are,  1.  That  justifying  faith  is  no  more  than  a simple 
belief  of  the  truth,  or  the  divine  testimony  passively  received. 

2.  That  this  divine  testimony  is  in  itself  sufficient  ground  of 
hope,  to  those  who  believe  it,  without  any  thing  wrought  in  us, 
or  done  by  us,  to  give  it  a particular  direction  to  ourselves. 

The  principal  practices  in  which  they  differ  from  other  de- 
nominations are  as  follows  ; They  administer  the  Lord’s  sup- 
per every  Sabbath.  They  make  weekly  collections  before  the 
Lord’s  supper,  for  the  support  of  the  poor,  &c.  In  the  interval 
f)elvveen  their  morning  and  afternoon  service,  they  have  their 
luve-feasts,  of  which  every  one  is  required  to  partake.  At  these 
love-feasts,  and  on  the  admission  of  a new  member,  they  use  the  i 
kiss  of  charity,  or  the  saluting  each  other  with  a holy  kiss,  a ' 
duty  they  believe  expressly  enjoined — Rom.  xvi.  16,  and  in  1 
Cor  xvi.  20.  They  also  practice  washing  each  other’s  feet,  for 
which  usage  they  allege  John  xiii.  14,  15.  They  hold  to  com- 
munity of  goods,  so  far  as  that  every  one  is  to  consider  what  he 
hath  liable  to  the  calls  of  the  poor  and  of  the  church.  With 
excommunicated  persons  they  hold  it  unlawful  either  to  eat  or 
drink. 

Mr.  Sandeinan  came  to  New'-England  and  settled  a society  i 
at  Boston,  Danbury,  See.  He  died  at  Danbury  in  1771.  | 

The  SOUTHCOTTIANS,  or  followers  of  the  late  Joanna  | 
-Southcott.  This  poor  w’oman  set  forth  that  she  was  divinely  * 
inspired,  and  had  a commission  to  announce  to  the  world  the 
speedy  reign  of  Christ  upon  earth.  She  even  pretended  to 
have  been  miraculously  pregnant  of  the  divine  Shiloh  ; but 
alas  ! the  poor  woin.aa  expired  before  her  delivery  ; and  when 
her  body  was  opened,  no  appearance  of  a child  could  be  found. 

WILKINSON,  Jemima,  an  American  female  of  some  noto- 
riety. She  as«erted  that  in  1776,  she  was  taken  sick,  and  actu- 
ally died,  and  her  soul  went  to  reside  in  Heaven.  Soon  after 
her  body  wa.«  reanimated  with  the  spirit  and  power  of  Christ, 
upon  w’hich  she  set  up  as  a public  teacher.  She  pretended  to 
foretel  future  events,  to  discern  the  secrets  of  the  heart,  and  to 
have  the  power  of  healing  diseases.  She  acknowledged  no 
other  name  but  that  of  Universal  Friend.  ^ J 


OF  THE  UNlVERSALfSTS. 


183 


UNIVERSALISTS  are  those  who  suppose  that,  as  Christ 
died  for  all,  so,  before  he  shall  have  delivered  up  his  mediatori- 
al kingdom  to  the  Father,  all  shall  be  brought  to  a participa- 
tion of  the  benefits  of  his  death,  in  their  restoration  to  holiness 
and  happiness.  They  teach  that  the  wicked  will  receive  a 
punishment  apportioned  to  their  crimes  ; that  punishment  itself 
is  a mediatorial  work,  and  founded  upon  mercey  ; that  it  is  a 
mean  of  humbling,  subduing,  and  finally  reconciling  the  sinner 
to  God.  They  suppose  that  the  words  eternal,  everlasting,  &c. 
as  they  sometimes  applj'  to  the  things  which  have  ended,  so 
they  cannot  apply  to  endless  miseiy'  ...... 


of  the  character  of  Christ,  and  that  the  scriptures  cannot  be 
reconciled  upon  any  other  plan. 

The  arguments  used  by  Universalists  are,  1.  Christ  died  not 
for  a select  number  of  men  only,  but  for  mankind  univr.rsallt/  : 
for,  say  they,  the  scriptures- are  full  on  this  point.  1 Thes.  v. 
to  ; 1 Cor.  XV.  3 ; Rom.  v.  6 ; Pet.  iii.  18  ; John  i.  29  ; John 
iii.  l(j,  17  ; 1 John  ii.  2 ; Heb.  ii.  9.  2.  It  is  the  purpose  of 
God,  that  mankind  universally,  in  consequence  of  the  death  of 
his  son  Jesus,  shall  certainly  and  finally  be  saved.  Rom.  v.  12  ; 
Rom.  viii.  19,  2J  ; Col.  i.  19,  20  ; Eph.  iv.  10;  Eph.  i.  9,  10  ; 
2 Tim.  i.  4.  3.  As  a mean  for  salvation,  God  will  sooner  or 
later,  in  this  state  or  another,  reduce  them  all  under  a willing 
and  obedient  subjection  to  his  moral  government.  1 John  iii.  8 ; 
■lohn  i.  29  ; Matth.  i.  21  ; Psalm  viii.  5,  6 ; Heb.  ii.  6,  9 ; 
Phil.  ii.  9,  1 1 ; 1 Cor.  xv.  24,  29. 

Their  opponents  observe  that  the  scriptures  expressly  declare 
that  the  punishment  of  the  finally  impenitent  shall  be  eternal. 
Matth.  xvii.  8 ; Matth.  xxv.  41,  46  ; Mark  ix.  43  ; Rev.  xiv. 
11  2.  Thes.  i.  9 ; Eph.  ii.  17  ; Jude  13  ; Rev.  ix.  3;  Rev. 

XX.  10;  Matth.  xii.  31,32;  Luke  xii.  10;  Mark  iii.  29  ; 1 
John  V.  16  ; Heb.  i.  1,  6 ; Heb.  x.  26,  27  ; Matth.  xxvi.  24  ; 
-Mark  ix.  45,  46. 

MEXXOXITES,  a sect  of  Baptists,  who  arc  said  to  believe 
that  the  New  Testament  is  the  only  rule  of  faith  ; that  the 
terms  person  and  Trinity  are  not  to  be  used  when  speaking  of 
the  Father,  Son,  and  Holy  Ghost  ; that  the  first  man  was  not 
created  perfect,  (all  Mennonites  may  not  unite  in  this  belief)  ; 
that  it  is  unlawful  to  take  oaths  or  to  wage  war  upon  any  occa- 
sion ; that  infants  are  not  the  proper  subjects  of  baptism  ; and 
that  ministers  of  the  gospel  ought  not  to  receive  salaries.  They 
maintain  that  practical  piety  is  the  essence  of  religion,  and 
debar  none  from  their  assem'blies  who  lead  pious  lives.  In 
their  private  meetings  every  person  has  liberty  to  speak.  The 
Mennonites  in  Pennsylvania  do  not  baptize  by  immersion,  theii 
common  method  is  to  baptize  the  person  kneeling,  the  minister 
holds  his  hands  over  him,  into  which  the  deacon  pours  water, 
through  which  it  runs  on  the  head  of  the  baptized,  after  which 
Succeeds  the  imposition  of  hands  and  prayer. 


is  most  consonant  to  the  perfections 


184 


THE  ATHEISTS. 


MILLENNARIANS,  tliose  who  Ijelieve  that  Christ  will 
reign  personally  on  earth  lor  a thousand  years  with  the  saints, 
before  the  end  of  the  world  and  after  the  first  resurrection. 
The  ancient  Millennarians  held  that  after  the  coming  of  Anti- 
christ, and  the  destruction  which  will  follow,  there  shall  be  a 
first  resurrection  of  the  just  alone  ; that  all  who  shall  be  found 
on  earth,  good  and  bad,  shall  remain  alive  : that  Jesus  Christ 
will  then  descend  from  beaven  in  his  glory.  That  Jerusalem 
will  be  rebuilt  as  described  in  Revelation,  chap.  xxi.  and  Eze- 
kiel xxxvi.  chap,  and  that  Christ  will  here  establish  his  kingdom 
and  reign  with  the  prophets  and  saints  for  a thousand  years, 
who  will  enjoy  perfect  felicity.  The  following  are  some  of 
the  texts  which  refer  to  this  subject.  Mat.  xiii.  41,  43.  Luke 
xvii.  29,  30.  Acts  iii.  21.  Heb.  i.  11,  12.  2 Pet.  iii.  13. 
Rev.  XX.  4.  6.  Dan.  ii.  36.  However  the  Millennarians  may 
differ  among  themselves  respecting  the  nature  of  this  great 
event,  it  is  agreed  on  all  hands,  that  such  a revolution  will  be 
effected  in  the  latter  days,  by  which  vice,  and  its  attendant 
misery,  shall  be  banished  from  the  earth  ; that  the  dissensions 
and  animosities  by  which  the  religious  world  has  been  agitated, 
will  then  cease  to  exist. 


The  Atheists  are  those  who  deny  the  existence  of  a God  ; this 
is  called  speculative  Atheism.  Professing  to  belifeve  in  God, 
and  yet  acting  contrary,  is  called  practical  Atheism.  Absurd 
and  irrational  as  Atheism  is,  it  has  had  its  votaries  and  martyrs. 
The  open  avowal  of  Atheism  by  several  of  the  leading  mem- 
bers of  the  French  Convention  seems  to  have  been  an  extraor- 
dinary moral  phenomenon. 

Archbishop  Tillotson  justly  observes,  that  speculative  Athe- 
ism i.s  unreasonable  upon  five  accounts.  1.  Because  it  gives  no 
tolerable  account  of  the  existence  of  the  world.  2.  It  does  not 
gi\  e any  reasonable  account  of  the  universal  consent  of  mankind 
in  this  apprehension  that  there  is  a God.  3_  It  requires  more 
evidence  of  things  than  they  are  capable  of  giving.  4.  The 
Atheist  pretends  to  know  that  which  no  man  can  know'.  5. 
.Atheism  contradicts  itself. 

Under  the  first  of  these  he  thus  ai^ues — “ I appeal  to  any 
man  of  reason  whether  any  thing  can  be  more  unreasonable 
than  obstinately  to  impute  an  effect  to  chance,  which  carries 
in  the  very  face  of  it  all  the  arguments  and  characters  of  a 
wise  design  and  contrivance.  Was  ever  S considerable  work^ 
in  which  there  was  required  a great  variety  of  parts,  done  by 
chance  ? AVill  chance  fit  means  to  ends,  and  that  in  ten  thousand 
instances,  and  not  fail  in  any  one  ? How  often  might  a man,  after 
he  had  jumbled  a set  of  letters  in  a bag,  fling  tliern  out  on  the 


THE  ATHEISTS. 


THE  DEISTS. 


185 


sjround,  before  they  would  fall  into  an  exact  poem  ; yea,  or  so, 
much  as  make  a good  discourse  in  prose  ? And  may  not  a little 
book  be  as  easily  made  by  chance,  as  the  great  volume  of  the 
world  ? How  long  might  a man  be  in  sprinkling  colours  upon 
canvass  with  a careless  hand,  before  they  would  happen  to 
make  an  e.xact  picture  of  a man  ? And  is  a man  easier  made 
by  chance  than  his  picture  ? How  long  might  twenty  thousand 
blind  men,  who  should  be  sent  out  from  several  remote  parts  of 
England,  wander  up  and  dowm  before  they  would  meet  on 
Salisbury  plain,  and  fall  into  rank  and  file  in  the  exact  order 
of  an  army  ? And,  yet,  this  is  much  more  easy  to  be  imagined 
than  how  the  innumerable  blind  parts  of  matter  should  rendez- 
vous themselves  into  a w’orld.  A man  that  sees  Henry  the 
Seventh’s  chapel  at  Westminster  might  wdth  as  good  reason 
maintain  fj’ea  with  much  better,  considering  the  vast  difference 
betwixt  that  little  structure  and  the  huge  fabric  of  the  world) 
that  it  was  never  contrived  or  built  by  any  means,  but  that  the 
stones  did  by  chance  grow  into  those  curious  figures  into  which 
they  seepi  to  have  been  cut  and  graven  ; and  that  upon  a time 
(as  tales  usually  begin)  the  materials  of  that  building,  the  stone, 
mortar,  timber,  iron,  lead,  and  glass,  happily  met  together, 
and  very  fortunately  ranged  themselves  into  that  delicate  order 
in  which  we  see  them  now,  so  close  compacted,  that  it  must  be 
a very  great  chance  that  parts  them  again.  What  would  the 
world  think  of  a man  that  should  advance  such  an  opinion  as 
this,  and  write  a book  for  it  ? If  they  would  do  him  right,  they 
ought  to  look  upon  him  as  mad  ; but  yet  with  a little  more 
reason  than  any  man  can  have  to  say,  that  the  world  was  made 
by  chance,  or  that  the  first  men  grew  up  out  of  the  earth  as 
plants  do  HOW'.  For,  can  any  thing  be  more  ridiculous,  and 
against  all  reason,  than  to  ascribe  the  production  of  men  to  the 
first  fruitfulness  of  the  earth,  without  so  much  as  one  instance 
and  experiment,  in  any  age  or  history,  to  countenance  so  mon- 
strous a supposition  ? The  thing  is,  at  first  sight,  so  gross  and 
palpable,  that  no  discourse  about  it  can  make  it  more  apparent. 
And  yet,  these  shameful  beggars  of  principles  give  this  preca- 
rious account  of  the  original  of  things  ; assume  to  themselves 
to  be  the  men  of  reason,  the  great  wits  of  the  world,  the  only 
cautious  and  wary  persons  that  hate  to  be  imposed  upon,  that 
must  have  convincing  evidence  for  every  thing,  and  can  admit 
of  nothing  without  a clear  demonstration  of  it.” 

-«g  ■ ® -e»- 

THE  DEISTS. 

The  Deists  are  a class  of  people,  vvhSse  distinguishing  char- 
acter it  is,  not  to  profess  any  particular  form  or  system  of  reli- 

Jpon  ; but  only  to  acknowledge  the  existence  of  a God,  and  to 
ollow  the  light  and  law'  of  Nature,  rejecting  revelation  and  op 


186 


THE  DEISTS. 


posing  Christianily.  The  name  of  deists  seems  to  have  been 
first  assumed,  as  the  denomination  «f  a party,  about  the  mid- 
dle of  the  16lh  century,  by  some  gentlemen  in  France  and 
Italy,  who  were  desirous  of  thus  disguisine  their  opposition  to 
Christianity  by  a more  honourable  appellation  than  that  of 
atheists.  V iret.  an  eminent  reformer,  mentions  certain  persons 
in  his  epistle  dedicatory,  prefixed  to  the  second  volume  of  his 
Instruction  Chretienne,  published  in  165:t,  who  called  them- 
selves by  a new  name,  that  of  deists.  These,  he  tells  us,  pro- 
fess d to  believe  in  God,  but  shewed  no  regard  to  Jesus  Christ, 
and  considered  the  doctiine  of  the  apostles  and  evangelists  as 
fables  and  dreams.  He  adds,  that  they  laughed  at  all  religion, 
though  they  outwardly  conformed  to  the  retigioH  of  those  with 
whom  they  lived,  or  whom  they  wished  to  please,  or  feared  to 
offend.  Some,  he  observed,  professed  to  believe  the  immor- 
tality of  the  soul  ; others  denied  both  this  doctrine  and  that  of 
providence.  Many  of  them  we.'^e  considered  as  persons  of 
acute  and  subtile  geiwus,  and  took  pains  in  disseminating  their 
notions.  The  deists  hold,  that,  considering  the  multiplicity  of 
religions,  the  numerous  pretences  to  revelation,  and  the  pre- 
carious arguments  generally  advanced  in  proof  thereof,  the 
best  and  surest  way  is  to  return  to  the  simplicity  of  nature,  and 
the  belief  of  one  God  ; which  is  the  only  truth  agreed  to  by 
all  nations.  They  complain,  that  the  freedom  of  thinking  and 
reasoning  is  oppressed  under  the  yoke  of  religion,  and  that 
the  minds  of  men  are  tyrannized  over,  by  the  necessity  im- 
posed on  them  of  believing  inconceivable  mysteries  ; and  con- 
tend that  nothing  should  be  requiredTo  be  assented  to  or 
believed  but  what  their  reason  clearly  conceives. 

'i'he  distinguishing  character  of  modem  deists  is,  that  they 
discard  all  pretences  to  revelation  as  the  effects  of  imposture 
or  enthusiasm.  They  profess  a regard  for  natural  religion, 
though  they  are  far  from  being  agreed  in  their  notions  concern- 
ing it. 

They  are  classed  by  some  of  their  own  writers  into  mortal 
and  immortal  deists  ; the  latter  acknowledging  a future  state  ; 
and  tlie  former  denying  it,  or  representing  it  as  very  uncertain. 
Dr.  Clarke  distinguishes  four  sorts  of  deists.  1.  Those  who 
pretend  to  bclieve  the  existence  of  an  eternal,  infinite,  independ- 
ent, intelligent  Being,  who  made  the  world  without  concerning 
himself  in  the  government  of  it. — 2.  Those  who  believe  the 
being  and  natural  providence  of  God,  but  deny  the  difference 
of  actions  as  morally  good  or  evil,  resolving  it  into  the  ar- 
bitrary constitution  of  human  laws  ; and  therefore  they  sup- 
pose that  God  takes  no  notice  of  them.  With  respect  to 
both  these  classes,  he  observes  that  their  opinioas  can  con- 
sistently terminate  in  nothing  but  downright  atheism. — 3.  Those 
who,  having  right  apprehensions  concerning  the  nature,  attri- 
butes, and  all-governing  providence  of  God,  seem  also  to 
have  some  notion  of  his  moral  perfections  ; though  they  consider 
•hem  as  transcendent,  and  such  in  nature  and  degree,  (hat  we 


THE  DEISTS. 


i57 


can  form  no  true  judgment,  nor  argue  with  any  certainty  concern- 
ing them  ; but  they  deny  the  immortality  of  human  souls  ; al- 
leging that  men  perish  at  death,  and  that  the  present  life  is  the 
whole  of  human  existence. — 4.  Those  who  believe  the  existence, 
perfections,  and  providence  6t  God,  the  obligations  of  natural 
religion,  and  a state  of  future  retribution,  on  the  evidence  ot 
the  light  of  Nature,  without  a divine  revelation  ; such  as  these, 
he  says,  are  the  only  true  deists  : but  their  principles,  he  ap- 
prehends, should  lead  them  to  embrace  Christianity  ; and 
therefore  he  concludes  that  there  is  now  no  consistent  scheme  of 
deism  in  the  world.  The  first  deistical  writer  of  any  note  that 
appeared  in  Great  Britain  was  Herbert,  baron  of  Cherburj’.  He 
lived  and  wrote  in  the  seventeenth  century.  His  book  De  Ver- 
Hate  was  first  published  at  Paris  in  1624.  This,  together  w ith 
his  book  De  Causis  Errorum,  and  his  treatise  De  Religione 
Laid,  were  afterwards  published  in  London.  His  celebrated 
wmrk  De  Religione  Gentilium,  was  published  at  Amsterdam  in 
1663  in  4to.,  and  in  1700  in  8vo.  : and  an  English  translation  ol 
it  was  published  at  London  in  1705.  As  he  was  one  of  the  first 
that  formed  deism  into  a system,  and  asserted  the  sufficiency, 
universality,  and  absolute  perfection  of  natural  religion,  w'ith 
a view  to  discard  all  extraordinary  revelation  as  useless  and 
needless,  we  shall  subjoin  the  five  fundamental  articles  of  this 
univei-sal  religion.  They  are  these  : 1.  There  is  one  supreme 
God.  -2.  That  he  is  chiefly  to  be  worshipped. — 3.  That  piety 
and  virtue  are  the  principal  part  of  his  worship. — 4.  That  we 
must  repent  of  our  sins  ; and  if  we  do  so,  God  will  pardon 
them. — 5.  That  there  are  rew'ards  for  good  men  and  punish- 
ments for  bad  men,  both  here  and  hereafter.  A number  of  ad- 
vocates have  appeared  in  the  same  cause  ; and  however  they 
may  have  differed  among  themselves,  they  have  been  agreed  in 
their  attempts  of  invalidating  the  evidence  and  authority  of 
divine  revelation.  We  might  mention  Hobbes,  Blount,  'Poland, 
Collins,  Wooiston,  Tindal,  Morgan,  Chubb,  lord  Bolingbroke, 
Hume,  Gibbon,  Paine,  and  some  add  lord  Shaftsbury  to  the 
number.  Among  foreigners,  Voltair.  Rosseau,  Condorcet,  and 
rngny  other  celebrated  French  authors,  have  rendered  them- 
selves conspicuous  bj’  their  deistical  writings. 


fART.  II. 


JUDAISM. 


OF  JUDAISM,  OR  THE  RELIGION  OF  THE  JEWS, 

The  term  Jens  is  tlie  appropriate  denomination  of  the  de- 
scendants of  Judah,  which  soon  inclnded  under  it  llie  Benja- 
mites,  who  joined  themselves  to  the  tribe  of  Judah,  on  the 
revolt  of  the  other  ten  tribes  from  the  house  of  David.  After 
the  Babylonish  captivity,  when  many  individuals  of  these  ten 
tribes  returned  with  the  men  of  Judah  and  Benjamin  to  rebuild 
Jerusalem,  the  term  Jews  included  them  also,  or  rather  was 
then  extended  to  all  the  descendants  of  Israel  who  retained  the 
Jewish  religion,  whether  they  belonged  to  the  two  or  to  the  ten 
tribes  ; whether  they  returned  into  Judea  or  not.  Hence,  not 
only  all  the  Israelites  of  succeeding  times  have  been  called  Jews, 
but  all  the  descendants  of  Jacob  are  frequently  so  called  by  us 
at  present,  and  we  speak  even  of  their  original  dispensation  as 
the  Jewish  dispensation. 

The  expectation  of  the  promised  Messiah  is  the  leading 
tenet  of  the  religion  of  the  modern  Jews  ; and  in  this  they  differ 
widely  from  Christians,  uho  believe  that  the  Me.ssiah  has  al- 
ready come,  and  that  in  Christ  Jesus  all  the  Jewish  prophecies 
respecting  him  were  accomplished.  Infatuated  with  the  idea 
of  a temporal  Messiah  and  deliverer,  who  is  to  subdue  the 
world  and  reinstate  them  in  their  own  land,  the  Jews  still 
wait  for  bis  appearance  ; but  they  have  not  fixed  either  the 
place  w'hence,  or  the  time  when,  he  is  to  come.  Fiudingdt 
difficult  to  evade  the ’force  of  ceitaiu  texts  in  Isaiah,  &c.  wbffch 
speak  of  a suffering  Messiah,  some  have  had  recourse  to  the 
idea  of  two  Messiahs,  who  are  to  succeed  each  other  ; Ben 
Joseph,  of  the  tribe  of  Ephraim,  in  a state  of  humiliation  and 
suffering  ; and  Ben  David,  of  the  tribe  of  Judah,  in  a state  of 
gloiy,  magnificence,  and  power.  As  to  the  character  and  mis- 
sion of  their  Messiah,  he  is  to  be  ol  the  tribe  of  Judah,  the 
lineal  descendant  of  David,  and  called  by  his  name,  and  to  be 
endued  with  the  spirit  of  prophe^-  ; and  his  especial  mission 
is,  to  restore  the  dispersed  sheep  of  Israel,  plant  them  safely  in 
their  own  land,  subdue  their  enemies,  and  by  that  means  bring 
the  whole  world  to  the  knowledge  of  the  one  true  God.  The 
Jews  say,  that  his  coming  and  their  restoration  have  not  yet 
taken  place,  because  they  are  still  umvorthy  to  be  redeemed, 


OF  THE  JEWS. 


109 


aua  have  not  repented,  or  have  no»  3’et  received  the  full  meas- 
ure of  their  punishment.  Yet,  tliey  insist  that  their  redemption 
is  not  conditional,  but  will  take  place  at  the  appointed  time, 
thougrh  they  should  not  repent  ; that  God  will  not  redeem  and 
restore  them  for  any  merit  of  their  own.  but  for  his  name’s  sake, 
for  the  sake  of  the  few  righteous,  and  also  in  consideration  of 
what  they  will  be  after  their  redemption,  when  they  will  all  be 
good  and  righteous.  They  believe  that  Judea  will  be  the  seat 
of  those  wars  which  will  precede  their  redemption  ; and  that, 
after  due  vengeance  taken  on  the  nations  for  the  cruelties  exer- 
cised on  the  people  of  God,  during  this  long  and  deplorable 
captivity,  thej’  will  terminate  in  the  complete  subjection  of  all 
nations  to  the  power  of  the  IVIessiah,  and  in  the  introduction  of 
universal  peace  and  hap[)iness  that  shall  never  more  be  inter- 
rupted. Though  the}'  profess  to  know  nothing  of  the  abode,  or 

[)rcsent  .state,  ot  the  ten  tribes,  yet  thej'  believe  that  they  arc 
ost  only  in  name,  and  shall  be  restored  together  with  .ludah 
and  Benjamin  : that  all  those  Jews  who  have  embraced 
Christianity  or  Mahometanism,  shall  then  return  to  the  religion 
of  their  fathers  ; and  that  their  nation,  thus  restored  and  united, 
shall  never  again  go  into  captivitj',  nor  ever  be  in  subjection  to 
any  power  ; hut  that  all  the  nations  of  the  world  shall  thence- 
forward be  subject  to  them.  Judea  will  then  again  become 
fruitful  ; Jerusalem  “ will  be  built  on  its  ancient  ground-plot 
and  the  real  descendants  of  the  priests  and  Levites  will  be  rein- 
stated in  their  respective  offices,  though  they  max-  have  been 
forced  to  apostatize.  Then  also  will  be  restored  the  spirit  of 
prophec}',  the  ark  and  cherubim,  fire  from  heaven,  &c.,  as  for- 
merly, in  the  tabernacle,  in  the  wilderness,  and  in  Solomon’s 
temple.  In  fine,  then  will  idolatr)'  wholly  cease  in  the  earth, 
and  all  men  will  acknowledge  the  unity  of  God,  and  his  king- 
dom, (Zerh.  xiv.  9.)  Such  are  the  e.xpectations  of  the  modern 
Jew.s,  with  respect  to  the  Messiah  and  his  kingdom,  which 
they  still  avow  to  be  not  of  a spiritual,  but  of  a temporal  na- 
ture. 

The  Jews  are  scattered  over  the  face  of  the  whole  earth, 
wherever  at  least  there  can  be  found  the  least  traffic  of  a profit- 
able nature,  connected  with  what  are  called  civilized  nations. 

The  early  history  of  the  Jew's  is  to  be  found  in  the  books  of 
the  Old  Testament ; and  the  Pentateuch  particularly  should  be 
consulted  for  a complete  system  of  Judaism. 

The  religious  tenets  of  the  modern  Jews  are  to  be  found  in 
the  celebrated  confession  of  faith  drawn  up  by  Mainaonides  at 
the  close  of  the  twelfth  century.  It  is  as  follows  : 

1.  I believe  with  a true  and  perfect  faith,  that  God  is  the 
Creator  (whose  name  be  blessed,)  governor,  and  maker  of  all 
creatures  ; and  that  he  hath  w rought  all  things,  worketh,  and 
shall  work,  forever. — 2.  1 believe,  with  perfect  faith,  that  the 
Creator  (whose  iftme  be  blessed)  is  one  ; and  that  such  an  unify 
as  is  in  him  can  bd  found  in  none  other  ; and  that  he  alone  hath 
been  our  God,  is,  and  for  ever  shall  be. — 3.  I believe,  w ith  a 


190 


RELIGION  AND  CEREMONIES 


perfect  faith,  that  the  Creator  (whose  name  be  blessed)  is  not 
corporeal,  not  to  be  comprehended  with  any  bodily  properties  ; 
and  that  there  is  no  bodily  essence  that  can  be  likened  unto 
him. — 4.  1 believe,  with  a perfect  faith,  the  Creator  (whose 
name  be  blessed)  to  be  the  first' and  the  last,  that  nothing  was 
before  him,  and  that  he  shall  abide  the  last  for  ever. — 5.  I be- 
lieve, with  a perfect  faith,  that  the  Creator  (whose  name  be 
blessed)  is  to  be  worshipped,  and  none  else. — 6.  I believe,  with 
a perfect  faith,  that  all  the  words  of  the  prophets  are  true. — 
7.  1 believe,  with  a perfect  faith,  that  the  prophecies  of  Moses 
our  master,  (may  he  rest  in  peace  !)  were  true  ; that  he  was  the 
father  afid  chief  of  all  wise  men  that  lived  before  him,  or  ever 
shall  live  after  him. — 8.  I believe  with  a perfect  faith,  that  all 
the  law,  which  at  this  day  is  foutid  in  our  hands,  was  delivered 
by  God  himself  to  our  master  Moses,  (God’s  peace  be  with 
him.) — 9.  I believe,  with  a perfect  faith,  that  the  same  law  is 
never  to  be  changed,  nor  any  other  to  he  given  us  of  God 
(whose  name  be  blessed.) — 10.  I believe,  &c.  that  God  (whose 
name  be  blessed)  understandelh  all  the  works  and  thoughts  of 
men,  as  it  is  written  in  the  prophets  ; he  fashioneth  their  hearts 
alike,  he  understandelh  all  their  works. — 11.  I believe,  Lc. 
that  God  will  recompense  good  to  them  that  keep  his  command- 
ments, and  will  punish  thorn  who  transgress  them. — 12.  I 
believe,  Szc.  that  the  Messiah  is  yet  to  come  ; and  although  he 
retard  his  coming, yet  I will  wait  for  him  till  become. — 13.  I 
believe,  &zc.  that  the  dead  shall  be  restored  to  life,  when  it  shall 
seem  fit  unto  God,  the  Creator  (whose  name  be  blessed,  and 
memory  celebrated  world  without  end.  Amen.) 

But  the  great  and  distinguishing  doctrine  of  the  Jews,  like 
that  of  Maiiometans,  is  that  there  is  hut  o.ne  God. 

Many  intelligent  Jews  disclaim  any  notion  of  a trinity  of 
persons  in  the  Godhead  ; and  some  of  them  have  asserted  that 
this  doctr  ine  is  the  greatest  bar  to  the  conversion  of  the  Jews  to 
the  Christian  faith.  The  chief,  however,  of  the  conversions 
that  have  as  yet  taken  place  amongst  the  Jews,  have  been  to 
the  trinitarianism  of  Christians. 

Although  the  modern  rabbis  denounce  the  most  dreadful 
% anathemas  against  all  who  presume  to  calculate  the  time  of  the 
Messiah’s  appearance,  the  expectation  of  this  great  event  is  a 
leading  tenet  of  their  faith.  Numbers  of  them  are  still  buoyant 
with  expectations  of  a temporal  monarch,  who  shall  lead  theiD 
in  triumph  to  their  native  land,  as  they  deem  Palestine  to  be. 

The  Jews  believe  that  two  great  ends  are  to  be  effected  by 
the  resurrection,  the  one  particular,  and  the  other  general. 

“ The  first  great  end,  which  I call  a particular  one,  as  it  is 
for  the  Jewish  nation  only,  is  to  effect,  that  those  who  have 
been  persecuted  and  slain,  during  this  long  and  dreadful  cap- 
tivity, for  adhering  to  the  true  faith,  may  enjoy  the  salvation 
of  tne  Lord,  according  to  what  the  prophet  says,  (Isaiah  xxvi. 
19,  and  Ixvi.  10.)  The  second  great  end,  which  I call  a gen- 
eral one,  because  it  affects  all  mankind,  whether  Jews,  Gen- 


OF  THE  JEWS. 


J.91 


i t»les,  or  Christians,  is  to  bring;  all  nations  to  the  knowledge  erf 
I the  true  God,  and  to  effect,  that  the  firm  belief  ot  his  unity  may 
I be  so  unalterably  fixed  in  their  hearts,  as  that  they  may  attain 
I the  end  for  which  they  were  created,  to  honour  and  glorify 
i God,  as  the  prophet  observes,  Isaiah  xliii.  7.” 

Several  other  doctrines  are  maintained  by  the  Jews,  which 
are  not  contained  in  the  thirteen  articles  already  given.  The 
rabbis  acknowledged,  that  there  is  in  man  a fund  of  corruption  ; 
and  the  Talmud  speaks  of  original  sin  thus  ; “ We  ought  not 
to  be  surprised  that  the  sin  of  Adam  and  Eve  was  so  deeply  en- 
graven, and. that  it  was  sealed  as  it  were  with  the  king’s  signet, 
that  it  might  be  thereby  transmitted  to  all  their  posterity  ; it 
was  because  all  things  were  finished  the  day  that  Adam  ^^•as 
created,  and  he  was  the  perfection  and  consummation  of  the 
world,  so  that  when  he  ^inned,  all  the  world  sinned  with  him. 
We  partake  of  his  sin,  and  share  in  the  punishment  of  it,  but 
not  in  the  sins  of  his  descendants.” 

The  rabbis  teach,  that  the  evils  in  which  men  were  involved 
by  sin  will  be  removed  by  the  Messiah.  They  do  not,  howev- 
er, entertain  the  idea  that  this  illustrious  personage  will  make 
an  atimement  for  sin  ; this  they  suppose  is  done  by  the  fulfilling 
of  the  law  and  circumcision.  They  pray  God  to  remember 
unto  them  the  merits  of  their  ancestors,  Abraham,  Isaac,  Jacob, 
and  Moses. 

The  Jews  maintain,  that  the  souls  of  the  righteous  enjoy  the 
beatific  vision  of  God  in  Paradise,  and  that  the  souls  of  the 
wicked  are  tormented  in  hell  with  fire  and  other  punishments. 
They  suppose,  that  the  sufferings  of  the  most  attrocious  crimin- 
als are  of  eternal  duration,  while  others  remain  only  for  a lim- 
ited time  in  purgatory,  which  does  not  differ  from  hell  with 
respect  to  the  place,  but  to  the  duration.  They  pray  for  the 
souls  of  the  dead,  and  imagine  that  many  are  delivered  from 
puigatoiy  on  the  great  day  of  expiation. 

They  suppose  that  no  Jew,  unless  guilty  of  heresy, or  certain 
crimes  specified  by  the  rabbis,  shall  continue  in  purgatory 
above  a year  ; and  that  there  are  but  few  who  suffer  eternal 

Junishment.  Maimonides,  Abarbanel,  and  other  celebrated 
ewish  writer.s,  maintain  the  annihilation  of  the  wicked.  Others 
suppose,  that  the  sufferings  of  hell  have  the  power  ol  purifying 
souls  and  expiating  sin. 

It  appears  from  authentic  accounts,  that  many  Jews  at  the 
present  day  have  imbibed  the  principles  of  infidelit}',  and  no 
longer  receive  the  writir^s  of  the  Old  Testament  as  divinely 
inspired,  or  expect  the  coming  of  the  Messiah. 

'I'he  accusation  ol  infidelity  is  confirmed  by  a distinguished 
Jewish  writer,  David  Levi,  who  complains,  that  there  are  twm 
different  parties  in  the  nation  who  slight  the  prophecies  which 
speak  of  their  future  restoration,  and  ridicule  the  idea  of  a 
Messi.ah  coming  to  redeem  them.  The  one  consists  of  such  as 
call  themselves  philosophers,  enlightened  men,  who,  says  he, 
”•  are  perfect  deists,  not  believing  a syllable  of  revelation,  and 


192 


RELIGION  AND  CEREMONIES 


Dot  ascribing  our  sufferings  to  the  immediate  providenee  of  God, 
but  to  a concatenation  of  causes  in  a political  light.”  The 
other  party  are  such,  as  either  through  the  length  of  the  captiv- 
ity, or  the  easy  circumstances  that  they  are  in,  and  the  splendid 
and  voluptuous  manner  in  which  they  live,  neither  look  for  nor 
desire  a restoration. 

The  Jews,  since  the  destniction  of  their  temple,  have  not 
offered  any  sacrifices  ; and  several  religious  rites,  which  were 
enjoined  upon  frheir  ancestors,  cannot  be  observed  by  the  na- 
tion in  modern  times,  on  account  of  their  being  local,  and  con- 
fined to  the  promised  land. 

The  modern  Jews,  however,  still  adhere  as  closely  to  the 
Mosaic  dispensation  as  their  dispersed  condition  will  permit 
them.  Their  religious  worship  consists  chiefly  in  reading  the 
law  and  prophecies  in  their  synagogues,  together  with  a variety 
of  prayers.  As  formerly,  while  they  enjoyed  an  established 
religion,  they  still  have  liturgies,  in  which  are  all  the  prescribed 
forms  of  their  synagogue  worship  ; “ and  those  who  have  not 
time  to  go  to  the  synagogue  must  say  their  prayers  at  home 
three  times  every  day,  i.  e.  in  the  morning,  in  the  afternoon, 
and  at  night.”  They  repeat  blessings  and  particular  praises 
to  God,  not  only  in  their  prayers,  but  on  all  accidental  occa- 
sions, and  in  almost  all  their  actions.  It  is  a rule  among  them 
that  no  day  must  be  passed  without  reading  a portion  of  the 
law  at  home,  nor  any  affair  undertaken  till  they  have  implored  i 
the  divine  blessing.  They  are  strictly  prohibited  from  all  vain 
sw'earing,  and  pronouncing  any  of  the  names  of  God  without 
necessity.  They  abstain  from  meats  forbidden  by  tbe  Levitical 
law  ; for  which  reason,  whatever  they  eat  must  be  dressed 
by  those  of  their  own  nation,  in  a manner  peculiar  to  them-  ,i 
selves. 

At  the  east  end  of  ever}'  synagogue  is  an  ark,  or  press,  in 
commemoration  of  the  ark  of  the  covenant,  which  was  in  the  li 
temple.  Here  the  Pentateuch  is  deposited,  written  on  a vol- 
ume or  roll  of  parchment  with  the  utmost  exactness,  and  wrap- 
ped up  in  silk  curiously  embroidered,  ^^’hen  the  Jews  say  their 
prajers  in  the  morning  they  put  on  a talith  or  vail  over  their 
other  clothes,  and  a robe  with  fringes  at  the  four  corners,  with 
tassels,  called  Tzitzith  ; and  also  the  tephilin  or  phylacteries. 

“ It  is  an  article  of  faith  among  us,”  says  David  Levi,  “ that 
every  Jew  must  every  morning,  during  the  time  of  reading  the 
§hema,  and  saying  the  nineteen  pra}’ers,  at  least,  have  on  the  i 
phylacteries,  because  it  is  a sign  of  our  acknow lodging  the  Al- 
mighty to  be  the  Creator  of  all  things,  and  that  he  has  power  to 
do  as  he  pleases  ; and  therefore  oh  the  sabbath,  and  other  fes-  ' 
tivals,  we  do  not  put  on  the  phylacteries,  because  the  duly  ob-  Jl 
serving  of  them  is  a sufficient  sign  of  itself,  as  expressed  in  Ex-  j 
odus  xxxi.  12,  13.”  I 

In  the  synagogue  w orship,  the  cohen  or  priest  leads  the  de- 
votional exercises  by  chaunting  prayers  ; but  laymen  are  ad- 
mitted to  read  the  book  of  the  law  to  the  people  ; tlic  prece- 


OF  THE  JEWS. 


l‘J3 


ilcnce  is,  Lowever,  given  to  the  priest.  After  prayers  the  rabbis 
frequently  deliver  a sermon.  , r , a 

'I'he  Jews  venerate  the  sabbath  above  all  other  festivals,  and 
observe  it  with  the  utmost  strictness  on  account  of  its  feeing  en- 
joined in  various  parts  of  Scripture,  particularly  in  the  deca- 
*lo‘>'ue.  On  this  day  they  are  forbidden  to  kindle  or  extinguish 
aiiv  tire  ; the  food  is,  therefore,  prepared  on  t riday.  I hey  are 
also  prohibited  from  discoursing  on  any  kind  ol  business,  troni 
carrying  any  burden,  troin  riding  on  horseback,  in  a carnage, 
going  by  water,  or  walking  above  a mile  from  the  city  or  place 
where  they  reside,  or  playing  upon  any  musical  instrument. 
Voc.il  music  is  very  common  in  their  synagogues,  but  instrumen- 
tal music  is  seldom  uk*d  ; yet  not  because  it  is  deemed  improp- 
er, for  the  synagogue  in  Prague  had  an  oi-gan  ; but  because  it 
cannot  be  performed  on  the  sabbath  or  holidays.  1 hey  are 
likewise  forbidden  to  inter  llieir  dead,  or  mourn,  or  last 
sabbath  ; but  are  sometimes  permitted  to  circumcise  a cnild, 
because  that  ceremony  must  be  performed  exactly  on  the  eighth 
tisy  • 

The  sabbath  begins  on  Friday,  an  hour  before  sun-set,  both 
summer  and  winter,  for  they  suppose  the  day  commences ^frrjin 
tile  precedTng  evening,  according  to  Genesis  i.  5,  and  the 
evening  and  the  morning  were  the  first  day.”  As  soon  as  the 
time  arrives  they  leave  all  manner  of  work,  and,  having  cleans- 
ed and  decorated  themselves  in  honour  of  the  holy  day,  repair 
to  the  evening  service.  The  women  are  bound  to  light  a fitmp 
with  seven  cotton  wicks,  in  remembrance  of  the  days  of  the 
week,  saying,  “ Blessed  art  thou,  O Lord,  our  God  ! King  of 
the  Universe,  who  hast  sanctified  us  with  thy  commandments, 
and  commanded  us  to  light  the  lamp  oi  the  sabbath.”  1 he 
reason  why  this  ceremony  is  invariably  assigned  to  the  women 
is,  that  as  their  original  mother,  by  her  crime  in  eating  the  for- 
bidden fruit,  first  exliaguislied  the  lamp  of  righteousness,  they 
are  to  make  an  atonement  for  that  sin  by  rekindling  it,  in  light- 
ing the  lamp  of  the  sabbath. 

They  then  spread  a clean  cloth  upon  their  table,  and  set  two 
loaves  of  bread  upon  it.  baked  on  Friday',  and  covered  with  a 
napkin,  in  memory  of  the  manna  which  tell,  with  dew  under 
and  above  it,  yet  descended  not  (for  on  the  Friday  they  had  a 
double  portion)  on  the  sabbath.  When  they  are  placed  at  table 
the  master  of  the  family  takes  a cup  of  wine,  repeating  the  three 
first  verses  in  the  2d  chapter  of  Genesis,  and  after  givng  God 
thanks,  and  enjoining  them  to  observe  the  sabbath,  he  blesses  the 
wine,  drinks,  and  gives  some  to  the  rest  of  the  tamily.  He  then 
Idesses  and  distributes  the  bread.  They  repeat  the  usual  grace 
after  supper,  with  the  addition  of  making  mention  ol  the  sab- 
bath. 

In  the  morning  they  repair  to  the  synagogue  later  than  usual 
on  the  week  days,  where,  after  the  accustomed  prayers,  besides 
others  which  are  appropriate  to  the  day,  they  read  a lesson 
from  the  law,  and  aftenvards  a corresponding  portion  from  the 

17* 


KKLKJION  A^D  ceremonies 


lUl 

prophets.  When  the  reading  is  concluded,  (hey  pray  for  the 

fieace  and  prosperity  of  tlie  government  under  which  (hey 
ive,  in  ohservance  of  the  direction  in  Jeremiah  xxix.  7.  Then 
the  law  is  put  into  the  ark.  They  then  pray  that  God  would 
he  pleased  to  deliver  them  from  captivity,  and  bring  them 
to  the  holy  land,  where  they  should  be  able  to  perform  the 
offerings  of  the  sabbath  according  to  the  law.  After  some 
other  prayers  the  morning  service  is  concluded 
The  religious  rites  observed  at  dinner  ate  similar  to  those 
used  at  supper.  They  frequently  have  sermons  either  in  the 
morning  or  afternoon,  the  subject  of  which  is  taken  from  the 
lesson  read  that  day  in  the  l^cntateuch.  They  make  three 
meals  on  the  sabbath,  one  on  Friday  evening  and  two  the 
next  day,  in  honour  ol  the  festival.  On  this  holy  day  they  be- 
seech God  to  he  merciful,  and  grant  them  an  inheritance  in  that 
day  which  is  all  sabbath  and  eternal  rest ; meaning  the  kingdom 
of  the  Messiah  ; for  they  suppose  that  the  world  is  to  continue 
six  thousand  years,  (according  to  the  six  days  of  the  creation) 
and  the  seventh  to  be  that  of  the  Messiah.  It  is  that  which  is 
here  alluded  to,  as  being  the  day  which  is  all  an  entire  sabbath. 
In  the  evening,  as  soon  as  the  stars  appear,  they  suppose  the 
sabbath  is  ended,  and  that  it  is  lawful  to  do  any  work  alter  they 
have  attended  the  evening  prayer's  at  the  synagogue. 

The  Jewish  year  is  either  civil,  or  ecclesiastical.  The  civil 
}’ear  commences  in  the  month  Tishri,  or  September.  The  Jews 
have  a tradition  that  the  world  was  created  ois  the  first  day  of 
thismontl),  and  from  this  epoch  they  compute  the  age  of  the 
world,  and  make  use  ui  this  date  in  all  their  civil  acts.  The 
ecclesiastical  year  commences  about  the  vernal  equinox,  in  the 
month  Nisan,  which  answers  to  part  of  March  and  April.  All 
the  religious  rites  and  cei'emouies  are  reeulated  hy  the  ecclesi- 
astical year.  T he  Jews  call  the  ser  enih  month  of  the  civil,  the 
first  of  the  ecclesiastical  year,  because  at  the  departure  of  tire 
children  of  Israel  from  Egypt,  it  is  enjoined,  that  “ this  month 
shall  he  unto  them  the  beginning  of  months,  and  the  first  month 
it)  the  year.” — Exodus  xii.  2.  On  the  first  of  every  month  they 
celebrate  the  feast  of  the  new  moon,  pra3’ing  God  to  restore 
them  to  the  holy  city,  and  erect  the  temple  at  .lerusalem.  where 
they  could  render  the  offering  for  the  feast  according  to  the  law. 
Numbers  xxviii.  11. 

On  the  fourteenth  day  of  the  month  Nisan,  the  celebration  of 
tile  passover  commences,  and  immediately  after  the  fea*t  of 
unleavened  bread  ; the  wliole  includes  eight  days.  On  the 
evening  preceding  the  festival,  the  first  horn  of  every  family 
observes  a fact,  in  remembrance  of  God’s  mercy  in  protecting 
the  nation.  During  the  whole  of  the  feast  (he  Jews  are  obliged 
to  eat  only  uiJeavened  bread,  and  refrain  from  servile  labour. 
They  begin  tlie  passover  with  carefully  searching  the  house, 
aad  rerroving  every  thing  which  has  had  leaven  in  it.  The 
two  first  and  two  last  days  are  kept  as  strictly  as  the  sabbath-, 
only  they  permit  fires  to  be  kindled,  and  prepare  food.  As 


OF  'HIE  JEWS. 


195 


llity  cannot  now  offer  the  paschal  sacrifice,  tlie  passover  cakes 
' are  placed  on  the  table  with  some  bitter  herbs,  and  they  eat  a 
. piece  of  unleav  ened  bread  instead  of  the  paschal  lamb.  The 
I festival  concludes  with  psalms  aiid  thanksgiving  to  God  for  their 
great  deliverance,  and  petitions  that  he  would  put  a period  to 
( their  captivity,  and  bring  them  to  Jerusalem. 

! The  feast  of  Pentecost  commences  seven  w'“eks  after  the 
passover,  hence  it  is  called  the  feast  of  weeks.  At  present  this 
I festival  is  observed  two  days,  during  which  time  all  servile 
I labour  is  prohibited. 

! 'rite  feast  of  trumpets  is  observed  on  the  first  and  second  of 
I 'I'ishri,  or  September,  the  seventh  of  the  ecclesiastical  and  first 
I of  the  civil  year  ; hence  the  first  ot  this  month  is  called  new 
year’s  day.  They  then  pray  for  the  protection  of  the  govern- 
ment under  which  they  reside,  and  blow  the  trumpet,  which  is 
made  of  a ram’s  horn,  saying,  “ Blessed  be  thou,  O Lord,  our 
God ! King  of  the  Universe,  who  hast  sanctified  us  with  thy 
commandments,  anil  commanded  us  to  liear  the  sound  of  the 
trumpet.”  After  this  ceremony,  they  repeat  with  a loud  voice 
the  following  verse,  “ Happy  are  the  people  who  hear  the 
joyful  sound  ; they  shall  walk,  O Lord,  in  the  light  of  thy 
countenance.” 

On  the  morning  of  the  second  day  they  repair  to  the  syna- 
gogue, and  repeat  nearly  the  same  prayers  as  on  the  preced- 
ing day.  They  then  read  the  22d  chapter  ot  Genesis,  which 
gives  an  account  of  .\braham’s  ofl’ering  his  son  Isa.x,  and  God’s 
blessing  him  and  his  seed  for  ever.  Foi',  according  to  their  re- 
ceived tradition,  that  grea.t  event  took  place  on  that  day. 
They,  therefore,  beseech  the  .Almighty  through  the  merits  of 
this  memorable  ever.t  to  bless  them.  A:ter  reading  the  law  and 
prophets,  they  blow  the  trumpet,  and  ))jay  as  usual,  that  God 
would  gather  them  from  their  dispersion,  and  conduct  them  to 
Jerusalem. 

The  feast  of  tabernacles  is  observed  on  the  fifteenth  of 
the  iiioiith  Tishri,  and  lasts  nine  days.  Each  person  at  the 
commencement  of  the  fe-tival  erects  an  arbour,  which  is  cov- 
ered 'vith  green  houghs,  and  decked  with  a variety  of  orna- 
ments, in  remembrance  of  their  miraculous  preservation  in  the 
wilderness.  'Lhe  two  first  and  two  last  days  are  kept  with  great 
solemnity,  but  the  intermediate  time  is  not  observed  with  equal 
strictness.  On  the  first  day  they  take  branches  of  palm,  myrtle, 
willow,  and  citron  bound  together,  and  go  round  the  altar,  or 
pulpit,  singing  psalms,  because  formerly  they  used  to  perform 
this  ceremony  in  the  temple. 

The  Jews  chiefly  reside  in  their  respective  tabernacles  du- 
ring the  feast,  both  night  and  day,  if  the  weather  will  permit. 
At  every  meal,  during  seven  days,  they  are  obliged  to  repeat 
*,the  following  gracg  : “ Blessed  art  thou,  O Lord,  our  God  ! 
King  of  the  Universe,  who  hast  sanctified  us  with  thy  command- 
ments, and  commanded  us  to  dwell  in  tabernacles.”  During 
the  feast  they  beseech  the  Lord  to  be  merciful,  and  erect  for 


RELIGION  AND  CEREMONIES 


lao 


them  the  taberuacle  of  David  which  is  fallen  ; and  portions  of 
tile  law  and  propliets  are  read  in  their  synagogues. 

On  tlie  seventli  day  of  tlie  festival,  they  take  seven  of  the 
laws  from  out  of  the  ark  and  carry  them  to  the  altar,  and  those 
who  are  possessed  of  the  palm  branch,  &.C.,  with  the  reader  at 
their  head,  go  seven  times  round  the  altar,  in  remembrance  of 
the  sabbatical  years,  singing  the  29th  Psalm.  On  the  evening 
of  this  day  the  feast  ot  solemn  assembly  convmences,  which  be- 
ing a time  ot  rejoicing,  they  assemble  and  entertain  their 
friends  ; but  are  strictly  enjoined  not  to  do  any  servile  labour. 
They  read  passages  from  the  law  and  prophets,  and  entreat  the 
Lord  to  be  propitious  to  them,  and  deliver  them  from  captivi- 
ty. On  the  ninth  day  they  repeat  several  prayers  in  honour  of 
the  law,  and  bless  God  for  his  mercy  and  goodness  in  eiving  it 
to  them  by  his  servant  Moses,  and  read  that  part  of  Scripture 
vkhich  makes  mention  of  his  death.  After  going  to  the  syna- 
gogue in  the  evening,, and  saying  the  usual  prayers,  the  festival 
is  concluded. 

f)n  the  fourteenth  of  Adar,  or  March,  the  Jews  celebrate  the 
feast  of  Purim,  in  commemoration  of  their  deliverance  from  the 
destruction  designed  by  Hainan.  This  festival  is  observed  two 
days,  and  derives  its  name  from  Esther  ix.  “ Therefore  they 
called  these  days  Purim.”  Previous  to  the  feast,  a solemn  fast 
is  observed  in  remembrance  of  Esther’s  fasting.  The  whole 
book  of  Esther,  written  on  parchment,  is  repeatedly  read  during 
the  feast ; and  as  often  as  the  name  of  Hainan  is  mentioned,  it 
is  customary  for  the  children  (who  have  little  wooden  hammers) 
to  knock  against  the  wall,  as  a memorial  that  they  should  en- 
deavour to  destroy  the  race  of  Amelek.  Part  of  the  first  day 
is  spent  in  feasting  and  rejoicing,  sending  presents  to  each 
other,  giving  liberally  to  the  poor,  in  visiting  their  friends,  and 
entertaining  them  by  all  kinds  of  diversions. 

The  Jews,  at  the  present  day,  observe  many  festivals  which 
are  not  appointed  by  Mose.s.  In  particular  they  celebrate  the 
dedication  of  the  altar,  which  was  instituted  by  lire  Maccabees, 
in  remembrance  of  the  victoiy’  tiiey  obtained  over  Aiitiochus 
Epipiianes.  This  tyrant,  having  profaned  the  temple,  reduced 
them  to  the  nece.ssity  of  cleansing  and  dedicating  it  anew.  The 
festival  is  observed  in  a splendid  manner,  and  lasts  eight  days  ; 
and  is  appointed  to  be  kept  by  lighting  lamps.  The  reason 
they  assign  for  this  ceremony  is,  that,  after  they  had  purified 
and  dedicated  the  temple,  there  was  only  enough  of  pure  oil 
left  to  burn  one  night,  which  miraculously  lasted  eight  nights, 
till  they  were  able  to  obtain  a fresh  supply. 

The  great  day  of  expiation  is  observed  by  the  Jews,  though 
they  have  no  high  priest  to  officiate,  nor  temple  wherein  to  of- 
fer the  sacrifice.  Before  the  fast  commences,  they  think  it 
a duty  incumbent  upon  them  to  ask  pardon  of  those  they  have 
offended  : to  make  restitution  to  those  whom  they  have  de- 
fi'auded  of  any  property  ; to  forgive  those  who  have  offended 
them  ; and,  in  »lrort,,  to  do  every  thing  irhioh  uasgr  serve  to 


OF  THE  JEWS. 


197 


evince  the  sincerity  of  their  repentance.  This  great  fast  is 
observed  on  the  tenth  day  of  the  month  Tishri,  or  September. 
In  the  preceding  evening  they  repair  to  the  synagogue,  where 
they  remain  saying  prayers  upwards  of  three  lioui'S  : and  when 
they  return  from  the  synagogue,  they  may  not  taste  any  kind  of 
sustenance,  and  are  even  prohibited  from  taking  one  drop  of 
water.  They  are  also  forbidden  to  do  any  kind  of  labour, 
even  to  kindle  a fire,  and  observe  this  day  as  strictly  as  the 
sabbath. 

At  six  in  the  morning  they  attend  the  synagogue,  and  offer 
those  prayers  and  supplications  for  the  pardon  of  their  sins, 
which  are  peculiar  to  the  occasion.  In  the  course  of  the  ser- 
vice various  portions  of  scripture  are  read,  particularly  part  of 
Leviticus  xxvi..  Numbers  xxix.,  and  Isaiah  Ivii.  They  men- 
tion in  their  prayers  the  additional  sacrifice  of  the  day,  and  en- 
treat God  to  rebuild  their  sanctuary,  to  gather  their  dispersions 
from  among  the  Gentiles,  and  conduct  them  to  Jerusalem,  where 
they  may  offer  the  sacrifice  of  atonement  agreeably  to  the  Mo- 
saic law.  In  the  afternoon  service,  besides  portions  from  the 
law  and  prophets,  the  greatest  part  of  the  Book  of  Jonah  is  read 
in  the  synagogues.  The)'  beseech  God  to  be  propitious,  and 
foigive  their  sins.  The  fast  continues  from  morning  to  night,  for 
upwards  of  twelve  hours,  without  intermission. 

In  Awb,  which  answers  to  July  or  August,  in  the  filth  month 
of  the  ecclesiastical  year,  the  Jews  observe  a strict  fast,  occa- 
sioned by  the  destruction  of  the  first  temple  by  Nebuchadnez- 
zar. On  this  day  also  the  second  temple  was  Durnt  by  the  Ro- 
mans. During  this  fast  they  not  only  abstain  from  all  food,  but 
do  not  even  taste  a drop  of  water.  In  the  evening  they  go  to 
the  sy  nagogue,  and,  after  their  usual  prayers,  the  book  of  Jere- 
miah is  read  in  a low  mournful  voice.  In  the  morning  they  at- 
tend the  synagogue  early,  and  read  a portion  of  the  law,  and 
part  of  the  8th  and  9th  chapters  of  Jeremiah.  They  go  to  the 
synagogue  again  in  the  afternoon,  and  read  passages  from  the 
law  and  the  projphets  suitable  to  the  occasion.  All  their  prayers 
OB  this  day  tend  to  remind  them  of  their  captivity,  and  the  de- 
struction of  their  temple,  which  deprived  them  of  ofl'ering  the 
daily  sacrifice  by  which  an  atonement  was  made  for  their  sins. 

The  marriages  of  the  Jews  are  always  celebrated  with  great 
pomp  and  ceremony.  In  London  they  are  usually  celebrated 
at  some  of  the  principal  taverns  or  cofiee-houses.  The  author, 
two  or  three  years  ago,  attended  at  the  wedding  of  a Jewish 
friend’s  daughter  at  the  City  of  London  Tavern  ; the  ceremony 
itself  was  solemn  and  imposing,  and  the  company  extremely 
numerous  and  respectable.  Alter  some  time  spent  in  an  anti- 
room, where  sat  the  intended  bride  and  bridegroom,  receiving 
the  compliments  and  caresses  of  their  particular  friends,  and 
during  which  the  truly  venerable  and  presiding  rabbi  of  the  Ger- 
man Jews  in  London,  Dr.  Solomon  Hirschel,  assisted  by  others, 
at  intervals,  but  apparently  without  order,  uttered  some  pray- 
ers, or  repeated  some  texts  of  Scripture,  and  the  necessary 


193 


RELIGION  AND  CEREMONIES 


marriage  articles  were  signed  by  the  parents  of  the  young 
eouple,  we  were  ushered  into  the  large  room  of  that  very  ele- 
gant tavern.  In  the  midst  of  the  room,  a portion  was  marked 
out  by  a thick  red  cord  fastened  to  four  posts.  In  the  centre 
of  this  stood  the  presiding  rabbi  and  his  assistants,  or  readers, 
under  a rich  canopy  of  crimson  velvet,  supported  by  four  gen- 
tlemen, who  held  long  poles  to  which  it  was  fastened  at  the 
four  corners. 

At  length,  after  some  preliminaries,  the  bridegroom  was 
solemnly  led  into  the  room  by  his  friends,  and  placed  under  the 
canopy.  Then  followed  in  a slow  and  lingering  step,  support- 
ed by  her  mother,  and  other  friends,  and  covered  almost  from 
head  to  foot  with  a rich  muslin  white  veil,  the  bride,  who  was 
directed  to  take  her  stand  by  the  side  of  her  intended  husband. 
The  marriage  service  now  commenced,  consisting  of  words 
nearly  similar  to  those  used  among  Christians.  A small  glass 
ot  wine  was  given  to  the  bridegroom,  and  another  to  the  bride. 
The}’  each  drank  a small  portion.  After  this  an  empty  wine 
glass  was  held  up  by  one  of  the  persons  employed  in  the  cere- 
mony ; and  certain  words  implying  a vow  of  constancy  being 
uttered,  the  glass  was  cast  upon  the  floor,  trod  upon,  and  broken 
to  pieces  ; by  which  was  meant  to  be  conveyed  a wish,  that  till 
those  pieces  should  be  reunited,  the  marriage  between  the  par- 
ties might  never  be  dissolved. 

The  whole  company  then  retired  to  another  room  : ceremo- 
nies and  caresses  in  abundance  followed  ; a most  costly  dinner 
was  provided  for  a numerous  retinue  of  ladies  and  gentlemen, 
and  the  evening  passed  with  sacred  vocal  music,  religious  invo- 
cations, &c.  Sic. 

The  rite  of  circumcision  is  invariably  practised  ; and  it  is 
a season  of  great  joy  and  merriment. 

Their  manner  of  solemnly  e.Tposm^  or  exhibiting  the  law  to 
the  people,  who,  it  may  be  observed,  do  not  perform  their 
public  worship  uncovered,  after  the  manner  of  most  Christian 
churches,  will  be  sufficiently  elucidated  by  the  accompanying 
cut  of  that  ceremony. 

Ever  since  the  .Ascension  of  the  divine  Redeemer,  Christians 
have  been  desirous  to  persuade  the  tribes  of  Jacob  that  Jesus  ot 
Nazareth  was  the  true  Messiah,  long  promised  to  their  fathers, 
and  to  induce  them  to  accept  of  his  holy  religion.  During  the 
apostolic  age,  these  exertions  vyere  attended  with  much  success, 
and  many  of  tlie  Jews,  though  so  unbelieving  while  their  Lord 
was  present  with  them,  were  converted  to  Christ.  Still,  those 
who  continued  in  unbelief  evinced  an  uncommon  obstinacy,  and 
an  inveterate  enmity  to  Christianity,  beyond  any  other  people. 
The  same  has  been  the  character  of  Jews  ever  since.  This 
deep-rooted  unbelief  has  produced  a great  discouragement  in 
the  minds  of  Christians,  and  has  been  the  principal  cause  why 
so  little  has  been  done,  since  the  primitive  times,  for  the  con- 
version of  Jews.  And  the  great  reason  why  the  conversions 
have  been  few  is  that  few  and  feeble  have  been  the  means  used 


OF  THE  JEWS. 


199 


tor  this  purpose.  The  general  truth,  that  God  gives  success  to 
all  wise  and  faithful  exertions  for  the  salvation  of  men,  is  ap- 
plicable to  Jews,  as  well  as  to  Mahometans  and  Pagans. 

At  the  present  day,  distinguished  for  the  exertions  of  Chris- 
tians for  the  spread  of  the  blessings  of  the  gospel,  the  attention 
of  many  is  turned  to  the  interesting  state  of  the  long-neglected 
childrenjjf  Abraham.  While  a general  sentiment  is  prevailing 
that  the  day  of  the  peace  of  the  Church  is-drawing  on,  that  the 
Jews  will  constitute  a leading  part  of  the  Church  at  that  day, 
and  that  they  are  to  be  brought  to  the  acknowledgment  of  Christ 
before  the  gospel  will  overspread  the  earth,  new  and  judicious, 
and  vigorous  efforts  are  making,  in  Europe  and  America,  for  the 
salvation  of  Israel.  The  success  that  attends  these  exertions  is 
highly  encouraging.  The  Jews’  Societies  in  this  countrj',  in 
connexion  with  those  in  Great  Britain,  and  extensive  connexions 
on  the  confiner.t,  are  doing  much.  It  would  seem  that  no  reli- 
gious charity  cnii  be  more  acceptable  to  the  God  of  Jacob,  the 
God  of  the  promises,  and  none  attended  with  more  sure  .suc- 
cess, than  that  whose  object  is  to  rescue  Irorn  blindness  and 
ruin  the  venerable  remnant,  “beloved  for  the  fathers’ .sakes.” 
And  let  all  who  feel  for  the  afflictions  of  those  who  have 
long  been  “ an  astonishment,  a proverb,  and  a by  w ord  among 
all  nations,”  “ driven  out  unto  the  outmost  parts  ot  heaven,” 
make  their  “ prayer  to  God  for  Israel,  that  they  might  be 
saved.” 


PART  in. 


MAHOMETANISM. 

1\-  the  beginning  of  the  seventh  century,  when  tlie  Jews  had 
very  generally  departed  from  the  worship  and  service  of  the 
true  God,  and  when  the  Christians  of  the  east  had  almost  uni- 
versally forsaken  the  simple  doctrines,  and  discipline  of  their 
Divine  Teacher,  there  sprung  up,  in  the  city  of  Mecca,  in  Ara- 
bia, one  of  the  most  extraordinary  and  enterprising  pretenders  to 
prophecy  that  the  \vorld  ever  witnessed.  This  man’s  name  was 
M^homkt,  or  Mohammed:  he  was  horn  in  the  year  671,  of 
poor  parents,  but  of  rich  and  respectable  connexions.  His  father 
died  before  he  was  tw'o  years  old,  and  all  the  power  and  wealth 
of  his  family  devolved  to  his  uncles  ; especially  to  Abu  Taleb, 
who  afterwards  became  possessed  of  the  chief  sway  in  the  city, 
and  surrounding  country  of  .Mecca. 

After  the  death  of  his  father,  his  uncle  Abu  Taleb,  under- 
took the  care  of  his  education  ; and  ever  after,  airtiough  he  re- 
fused to  listen  to  his  nephew’s  pretensions  as  a prophet,  mani- 
fested great  affection  for  him,  and  more  than  once  protected 
him  against  the  fury  of  his  enemies. 

He  continued  in  the  employment  of  his  utfcle,  who  was  a 
merchant,  trading  principally  to  Syria  with  camels,  until  he  had 
attained  his  twenty-fifth  year.  About  that  time  died  one  of  the 
chief  men  of  the  city,  leaving  a widow  of  the  name  of  Cadiga  ; 
who  requiring  a factor  to  manage  her  stock,  Mahomet  enter- 
ed her  service,  and  traded  for  her  some  years,  to  Damascus 
and  other  places.  In  this  .service  Mahomet  conducted  him- 
self w’ith  so  much  propriety,  that  he  not  only  merited  the  re- 
spect, but  actuall}’  won  the  affections  of  his  mistress,  who  was 
twelve  years  older  than  himself ; he  being  then  onlj-  twenty- 
eight  years  of  age.  Cadiga  having  married  him,  he  became 
suddenly  exalted  to  an  equality  with  some  of  the  richest  men  of 
the  city. 

Whether  this  unlo<iked-for  elevation  bad  imspired  Mahomet 
with  an  extraordinary  ambition,  or  whatever  other  motive 
prompted  him,  he  soon  began  to  manifest  symptoms  of  wishing 
to  appear  a man  of  no  common  character  ; and  as  one  divinely 
commissioned  to  reform  the  world  by  the  introduction  of  a new 
system  of  religion.  He  proceeded,  however,  with  much  cau- 
tion and  care  ; and  it  was  not  till  he  had  attained  his  thirty- 


OF  TIJE  MAIJOiMETANS. 


201 


cigliUi  year,  that  he  retired  from  the  business  of  the  world  to 
commence  hermit  in  the  cave  of  Hira,  in  which,  as  he  said  ’he 
continued  all  day,  exercising  himself  in  prayer,  fastings,  and 
holy  meditations.  This  course  of  piety  having  been  pursued 
for  he  space  of  two  years,  his  wife  began  to  look  upon  him  in 
the  hirht  of  an  apostle,  and  actually  became  converted  to  his 
new  faith  and  mode  of  life. 

Mahomet  was  in  his  fortieth  year,  when  he  first  took  upon 
himself  the  style  and  title  of  an  apostle  of  God.  This,  however 
he  did  only  to  a very  few  who  gradually  attached  themselves 
to  his  c,ause.  But,  about  four  years  afterwards,  he  openly  de- 
clared himself,  in  the  city  of  Mecca,  a prophet  sent  by  God  to 
convert  the  people  from  the  errors  of  Paganism  to  the  true  re- 
ligion.  i his  declaration  was,  at  first,  greatly  derided  ; but  as 
tii>  disciples  continued  to  increase,  it  was  at  length  thought  ne- 
cessary bj'  some  to  arrest  his  career  by  putting  him  to  death. 
A combination  to  effect  this  was  accordingly  formed  ; but  the 
plot  having  come  to  the  knowledge  of  his  uncle  Abu  Taleb  the 
prophet  was  saved  from  destruction  through  his  means.  ’ 

-The  main  arguments,  which  Mahomet  used  to  delude  men 
into  a belief  of  this  imposture,  were  promises  and  threats,  which 
he  knew  would  wmk  most  strongly  on  the  afiections  of  the  vul- 
gar. His  promises  were  chiefly  of  Paradise,  which  with  great 
art  he  trained  agreeably  to  the  taste  of  the  .'Arabians  : for  they 
lying  within  the  torrid  zone,  were,  through  the  nature  of  their 
cliinate,  as  well  as  the  corruption  of  their  manners,  exceedinfflv 
given  to  the  love  of  women  ; and  the  scorching  heat  and  dryness 
of  the  country,  making  rivers  of  water,  cooling  drinks,  shaded 
gardens,  and  pleasant  fruits,  most  refreshins:  and  delightful  to 
them,  they  were  from  hence  apt  to  place  their  highest  enjoy- 
ment in  things  of  this  nature.  For  this  reason,  he  made  the 
joys  of  his  Paradise  to  consist  totally  in  these  particulars  • 
which  he  promises  them  abundantly  in  many  places  of  the’ 
Koran.  On  the  contrary,  he  described  the  punishments  of  hell 
which  he  threatened  to  all  who  would  not  believe  in  him  to 
consist  of  smch  torments  as  would  appear  to  them  the  most  af- 
flicting and  grievous  to  be  borne  ; as,  “ that  they  should  drink 
nothing  but  boiling  and  slinking  water,  nor  breathe  any  thinff 
but  e.\ceedingly  hot  winds,  things  most  terrible  in  Arabia  : that 
diey  should  dwell  for  ever  in  continual  fire,  excessively  burn- 
ing, and  be  surrounded  with  a black  hot  salt  smoke,  as  with  a 
coverlid,  &c. 

Mahomet  pretended  to  receive  all  his  revelations  from  the 
angel  Gabriel,  who,  he  said,  was  sent  from  God,  on  purpose  to 
^ tver  them  unto  him.  He  was  subject,  it  is  said,  to  the 
la.ling-sickness  ; so  that  whenever  the  fit  w'as  upon  him  he 
pretended  it  to  be  a trance,  and  that  then  the  Angel  Gabriel 
was  come  from  God  with  some  new  revelations.  His  pretend- 
ed revelations  he  put  into  several  c’^apfers  ; the  collection  of 
which  makes  up  the  Koran,  .vhich  is  me  Bible  of  the  Mahom 
etans.  Ihe  original  pf  this  book  was  laid  up,  as  he  taught 

18 


202 


RELIGION  AND  CEREMONIES 


his  followers,  in  the  archives  of  heaven  ; and  the  angel  Ga- 
briel brought  him  the  copy  of  it,  chapter  by  chapter,  as  occa- 
sion required,  that  they  should  be  published  to  the  people  : 
that  is,  as  often  as  any  new  thing  was  to  be  set  on  foot,  any 
objection  against  him  or  his  religion  to  be  answered,  any  dif- 
ficulty to  be  solved,  any  discontent  among  his  people  to  be 
quieted,  any  otfence  to  be  removed,  or  any  thing  else  done  for 
the  furtherance  of  his  grand  scheme,  his  constant  recourse  was 
to  the  angel  Gabriel  for  a new  revelation  ; and  then  appeared 
some  addition  to  the  Koran,  to  serve  his  purpose.  But  what 
perplexed  him  most  was,  that  his  opposers  demanded  to  see  a 
miracle  from  him  ; “ for,”  said  they,  “ Moses,  and  Jesus,  and 
the  rest  of  the  prophets,  according  to  thy  own  doctrine,  worked 
miracles  to  prove  their  mission  from  God  ; and  therefore,  if  thou 
be  a prophet,  and  greater  than  any  that  were  sent  before  thee, 
as  thou  boasteth  thyself  to  be,  do  thou  work  the  like  miracles 
to  manifest  it  unto  us.”  This  objection  he  endeavoured  to 
evade  by  several  answers  ; all  of  which  amount  only  to  this, 
“ that  God  had  sent  Moses  and  Jesus  with  miracles,  and  yet 
men  would  not  be  obedient  to  their  word  ; and  therefore  he 
had  now  sent  him,  in  the  last  place,  without  miracles,  to  force 
them  by  the  power  of  the  sword  to  do  his  will.”  Hence  it  has 
become  the  universal  doctrine  of  the  Mahometans,  that  their 
religion  is  to  be  propagated  by  the  sword,  and  that  all  true 
Mussulmen  are  bound  to  fight  for  it.  It  has  even  been  said  to 
be  a custom  among  them  for  their  preachers,  while  they  de- 
liver their  sermons,  to  have  a drawn  sword  placed  by  them, 
to  denote,  that  the  doctrines  they  teach  are  to  be  defended  and 
propagated  by  the  sword.  Some  miracles,  at  the  same  time, 
are  told,  which  Mahomet  is  said  to  have  wrought ; as,  ” That 
he  clave  the  moon  in  two  ; that  trees  w'ent  forth  to  meet  him, 
Sic.  &c.  ;”  but  those  who  relate  them  are  only  such  as  are  rank- 
ed among  their  fabulous  and  legendary  writers  ; their  learned 
doctors  renounce  them  all  ; and  when  they  are  questioned,  how 
without  miracles  they  can  prove  his  mission,  their  common  an- 
swer is,  that  the  Koran  itself  is  the  greatest  of  all  miracles  ; for 
that  Mahomet,  who  was  an  illiterate  person,  who  could  neither 
write  nor  read,  er  that  any  man  else,  by  human  wisdom  alone, 
should  be  able  to  compose  such  a book,  is,  they  think,  impos- 
sible. On  this  Mahomet  himself  also  frequently  insists,  chal- 
lenging in  several  places  of  the  Koran,  both  men  and  dev  ils,  hy 
their  united  skill,  to  compose  any  thing  equal  to  it,  or  to  any 
part  of  it.  From  all  which  they  conclude,  and  as  they  think, 
infallibly,  that  this  book  could  come  from  none  other  but  God 
himself  ; and  that  Mahomet,  from  whom  they  received  it,  was 
his  messenger  to  bring  it  unto  them  them. 

In  the  eighth  year  of  his  pretended  mission,  his  party  growing 
formidable  at  Mecca,  the  city  passed  a decree,  by  vvhich  they 
iorbade  any  more  to  join  themselves  with  him.  This,  however, 
did  not  much  aSect  him,  while  his  uncle  Abu  Taleb  lived  to 
protect  him  : but  he  dying  two  years  after,  and  the  govern- 


OF  THE  MAHOMETANS. 


20J 


ment  of  the  city  then  falling  into  the  hands  of  his  enemies,  a 
fresh  opposition  was  renewed  against  him,  and  a stop  soon  put 
to  the  turther  progress  of  his  designs  at  Mecca.  His  wife  Cadi- 
ga  being  now  dead,  after  living  with  him  two  and  twentj-  years, 
he  took  two  other  wives  in  her  stead,  Ayesha,  the  daughter  of 
Abubeker,  and  Lewda,  the  daughter  of  Zama  ; adding  a while 
after  to  them  a third,  named  Haphsa,  the  daughter  of  Omar  ; 
and  by  thus  making  himself  son-in-law  to  three  of  the  principal 
men  of  his  party,  he  strengthened  his  interest  considerably. 
Ayesha  is  said  to  have  been  then  only  six  years  old  ; on  which 
account  the  completion  of  that  marriage  was  deferred,  though 
not  for  many  years,  the  eastern  w’omen  being  very  early  mar- 
riageable. 

In  the  twelfth  year  of  his  mission  is  placed  the  mesra,  that 
is,  his  famous  night-journey  from  Mecca  to  Jerusalem,  and 
thence  to  heaven  ; of  which  he  tells  us,  in  the  seventeenth 
chapter  of  the  Koran  : for  the  people  calling  on  him  for  mira- 
cles to  prove  his  mission,  and  finding  himself  unable,  or  being 
unwilling,  to  feign  any,  to  solve  the  matter,  he  invented  this 
story  of  his  journey  to  heaven.  The  storj',  as  related  in  the 
Koran,  and  believed  by  the  Mahometans,  is  this  : At  night  as 

he  lay  in  his  bed  with  his  best  beloved  wife  Ayesha,  he  heard 
a knocking  at  his  door  ; upon  w'hich,  arising,  he  found  there 
the  angel  Gabriel,  with  seventy  pair  of  w ing's,  expanded  from 
his  sides,  whiter  than  snow,  and  clearer  than  crystal,  and  the 
beast  -\lborak  standing  by  him  ; which,  they  say,  is  the  beast 
on  which  the  prophets  used  to  ride,  when  they  rvere  carried 
from  one  place  to  another,  upon  the  execution  of  any  divine 
command. 

As  soon  as  Mahomet  appeared  at  the  door,  the  angel  Gabriel 
kindly  embraced  him,  saluted  him  in  the  name  of  God,  and  told 
him,  that  he  was  serrt  to  bring  him  unto  God  into  heaven  ; 
where  he  should  see  strange  mj^steries,  which  were  not  law- 
ful to  be  seen  by  any  other  man.  He  prayed  him  then  to  get 
upon  .“Mborak  ; but  the  beast  having  lain  idle  and  unemployed 
from  the  time  of  Christ  to  Mahomet,  w‘as  grown  so  mettlesome 
and  skittish,  that  he  would  not  stand  still  for  Mahomet  to  mount 
him,  till  at  length  he  was  forced  to  bribe  him  to  it,  by  promising 
him  a place  in  Paradise.  \S  hen  he  was  firmly  seated  on  him, 
the  angel  Gabriel  led  the  w'ay  with  the  bridle  of  the  beast  in 
his  hand,  and  carried  the  prophet  from  Mecca  to  Jerusalem  in 
the  twinkling  of  an  eye.  On  his  coming  thither,  all  the  de- 
parted prophets  and  saints  appeared  at  the  gate  of  the  temple 
to  salute  him  ; and,  thence  attending  him  into  the  chief  oratory, 
desired  him  to  pray  for  them,  and  then  withdrew.  After  this, 
Mahomet  went  out  of  the  temple  with  the  angel  Gabriel,  and 
tound  a ladder  of  light  ready  fixed  for  them,  when  they  imme- 
diately ascended,  leaving  Alborak  tied  to  a rock  till  their 
return. 

Oil  them  arrival  at  the  first  heaven,  the  angel  knocked  at  the 
gate  ; and  intormiiig  the  porter  who  he  was,  and  that  be  had 


264 


RELIGION  AND  CEREMONIE^j 


brought  Mahomet,  the  friend  of  God,  he  was  immediately  ad» 
mitted.  This  first  heaven,  he  tell^  us,  was  all  of  pure  silver  ; 
from  whence  he  saw  the  stars  han^g  from  it  by  chains  of  gold, 
each  as  big  as  mount  Noho,  near  Mecca,  in  Arabia.  On  his 
entrance  he  met  a decrepid  old  man,  who  it  seems  was  our  first 
father  Adam  ; and,  as  he  advanced,  he  saw  a multitude  of  an- 
gels in  all  manner  of  shapes  ; in  the  shape  of  birds,  beasts,  and 
men.  We  must  not  forget  to  observe,  that  Adam  had  the 
piety  immediately  to  embrace  the  prophet,  giving  God  thanks 
lor  so  great  a son  ; and  then  recommended  himselt  to  bis  pray- 
ers. From  this  first  heaven,  he  tells  us,  that  be  ascetided  into  the 
second,  which  was  at  the  distance  of  five  hundred  years’ journey 
above  it  ; and  this  he  makes  to  be  the  distance  of  every  one  of 
the.  seven  heavens,  each  above  the  other.  Here  the  gates  being 
opened  to  him  as  before,  at  his  entrance  he  met  Noah,  who,  re- 
joicing much  at  the  sight  of  him,  recommended  himself  to  his 
prayers.  This  heaven  was  all  of  pure  gold,  and  there  were 
twice  as  many  angels  in  it  as  in  the  former  ; for  he  tells  us  that 
the  number  of  angels  in  every  heaven  increased  as  he  advanced. 
From  this  second  heaven  he  ascended  into  the  third,  which  was 
made  of  precious  stones,  where  he  met  Abraham,  who  also  re- 
commended himself  to  hisprayers  ; Joseph,  the  son  of  Jacob,  did 
the  same  in  the  fourth  heaven,  which  was  all  of  emerald  ; Mo- 
ses in  the  fifth,  which  was  all  of  adamant  ; and  John  the  Baptist 
in  the  sixth,  which  was  all  of  carbuncle  : whence  he  ascended 
into  the  seventh,  which  was  all  of  divine  light,  and  here  he 
found  Jesus  Christ.  However  it  is  observed,  that  here  he  alters 
his  style  ; for  he  does  not  say  that  Jesus  Christ  recommended 
himself  to  his  prayers,  but  that  he  recommended  himself  to  the 
pry-ers  of  Jesus  Christ. 

The  angel  Gabriel,  having  brought  him  thus  far,  told  him  that 
he  was  not  permitted  to  attend  him  any  further  ; and  therefore 
directed  him  to  ascend  the  rest  of  the  w ay  to  the  thrond-of  God 
by  himielf.  This  he  performed  with  great  difficulty,  passing 
through  rough  and  dangerous  places,  till  he  came  where  he 
heard  a voice,  saying  unto  him,  “ O MahomeJ^salute  thy  Crea- 
tor whence  ascending  higher,  he  came  into  a place  where  he 
saw  a vast  expansion  of  light,  so  exceedingly  bright,  that  his 
eyes  could  not  bear  it.  This,  it  seems,  was  the  habitation  of 
the  Almighty,  where  his  throne  was  placed  ; on  the  right  side 
of  which,  he  says,  God’s  name  and  his  own  were  written  in  these 
Arabic  words  ; “ La  ellah  ellallah  Mahomet  reful  ollah  that 
is,  “There  is  no  God  but  God,  and  Mahomet  is  his 
PROPHET,”  which  is  at  this  day  the  creed  of  the  Mahometans. 
Being  approached  to  the  divine  presence,  he  tells  us,  that  God 
entered  into  a familiar  converse  with  him,  revealed  to  him  many 
hidden  mysteries,  made  him  understand  the  whole  of  his  law, 
gave  him  many  things  in  charge  concerning  his  instructing  men 
in  the  knowledge  of  it  ; and,  in  conclusion,  bestowed  on  him 
several  privileges  above  the  rest  of  mankind.  He  then  return- 
ed, and  found  the  angel  Gabriel  waiting  for  him  in  the  place 


I 


OF  THE  MAHOMETANS. 


205 


where  he  left  him.  The.  angel  led  him  back  along  the  seven 
heavens,  through  which  he  had  brought  him  ; and  set  him  again 
upon  the  beast  Alborak,  which  stood  tied  to  the  rock  near  Jeru- 
salem. Then  he  conducted  him  back  to  Mecca,  in  the  same  man- 
ner as  he  brought  him  thence  ; and  all  this  within  the  space  of 
the  tenth  part  of  one  night. 

On  his  relating  this  story  to  the  people  the  next  morning  after 
he  pretended  the  thing  to  have  happened,  it  was  received  by 
them  with  a general  outcry  ; and  the  imposture  w'as  never  in 
greater  danger  of  being  totally  blasted,  than  by  this  ridiculous 
table. 

It  was  deemed  at  first  so  grossly  ridiculous,  that  it  occasioned 
the  revolt  ol  many  of  his  disciples,  and  made  his  stay  at  Mecca  * 
no  longer  practicable.  But  what  he  lost  at  Mecca  he  gained  at 
Medina,  then  called  Yathreb,  a city  lying  270  miles  north-west 
Irom  Mecca  ; which  was  inhabited,  the  one  part  by  Jews,  and 
the  other  by  heretical  Christians.  These,  two  parties  did  not 
agree  at  all  ; and  feuds  and  factions  rose  at  length  so  high 
among  them,  that  one  party,  exasperated  against  the  other, 
went  over  to  Mahomet.  Thus  we  are  told,  tliat  in  the  thir- 
tdenth  year  of  his  mission,  there  came  to  him  from  thence 
seventy- three  men  and  two  women.  Twelve  of  these  he  re- 
tained awhile  with  him  at  Mecca,  to  instruct  them  in  his  new 
religion  ; then  sent  them  back  to  Yathreb,  as  his  twelve  apos- 
tles, there  to  propagate  it  in  that  town.  In  this  they  labourea 
abundantly,  and  with  such  success,  that,  in  a short  time,  they 
drew  over  the  greatest  part  of  the  inhabitants  ; of  which  Ma- 
r receiving  an  account,  resolved  to  go  thither  immediately, 
finding  it  unsafe  to  continue  any  longer  at  Mecca.  , 

• obtained  the  end  at  which  he  had  long  been  aim- 

ing,  that  IS,  that  ot  having  a town  at  his  command,  he  entered 
upon  a scheme  entirely  new.  Hitherto  he  had  been  only 
preaching  his  religion  for  thirteen  years  together ; for  the  re- 
maining ten  \'ears  ol  his  life  he  took  the  sword,  and  fought  for 
it.  He  had  long  been  teamed  and  perplexed  at  Mecca  with 
questions,  and  objections,  and  disputes  about  what  he  had 
preached,  by  w^hich  he  was  often  perplexed  and  put  to  silence  • 
liencelorth  he  forbade  all  manner  of  disputing  ; telling  his  dis- 
ciples, that  his  religion  was  to  be  propagated  not  by  dis- 
puting but  by  fighting.  He  commanded  them  therefore  to  arm 
themselves,  and  slay  with  the  sword  all  that  would  not  em- 
brace It,  unless  they  submitted  to  pay  a yearly  tribute  for  the 
redenaption  of  their  lives.  Having  erected  his  standard,  he 
called  them  all  to  come  armed  to  it ; and  his  followers  being 
then  veiy  numerous,  he  made  several  successful  expeditions 
and  fanally  succeeded  in  establishing  his  relic-ion  in  almost  everv 
part  of  his  own  countiy.  After  his  des  ^-read  ov’er  a 
far  greater  extent  of  territory  than  eve  ' itself 

Tow^ards  the  endof  the  loth  year  of  / .Jahoiiiet 

* The  flight  from  Mecca  to V ^ 


206 


RELTGIOxN  AND  CEREMONIES 


look  a journey  in  pilgrimage  to  Mecca,  where  a great  concourse 
of  people  resorted  to  him  from  all  parts  of  Arabia,  whom  he 
instructed  in  his  law,  and  then  returned  to  Medina.  This  pil- 

frimage  is  called  by  his  followers,  the  i>ilgriinageof  valediction, 
ecause  it  was  the  last  he  made  ; for  after  his  return  to  Medina, 
he  began  daily  to  decline,  through  the  force  of  poison  which  he 
had  taken  three  years  before  at  Caibar.  It  had  been  working 
in  him  all  the  while,  and  had  at  length  brought  him  so  low  that  he 
was  forced  on  the  28th  day  of  Saphar,  the  second  month  of 
their  year,  to  take  to  his  bed  ; and,  on  the  12th  day  of  the  fol- 
lowing month,  it  put  an  end  to  his  life,  after  a sickness  of  thir- 
teen days. 

He  was  buried  in  the  place  where  he  died,  which  was  in  the 
chamber  of  his  best-beloved  wile,  at  Medina  ; and  there  he  lies 
to  this  day. 

Mahomet  was  a man  of  good  stature  and  comely  aspect,  and 
affected  much  to  be  thought  like  Abraham.  He  had  a piercing 
and  sagacious  wit,  and  was  extremely  well  versed  in  all  those 
arts  w'Tiich  are  necessary  to  lead  mankind.  In  the  first  part  of 
his  life,  be  was  wicked  and  licentious,  much  delighting  in  ra- 
pine, plunder,  and  blood-shed,  according  to  the  usage  of  the 
Arabs,  who  have  generally  followed  this  kind  of  life.  The  Ma- 
hometans, however,  would  persuade  us,  that  he  was  a saint 
from  the  fourth  year  of  his  age  : for  then,  they  say,  the  angel 
Gabriel  separated  him  from  his  fellow's,  while  he  was  at  play 
with  them  ; and  carrying  him  aside,  cut  open  his  breast,  took 
out  his  heart,  and  wrung  out  of  it  that  black  drop  of  blood,  in 
which  they  imagined  was  contained  the  fames  peccati ; so  that 
he  had  none  of  it  ever  after.  His  two  predominant  passions, 
however,  contradict  this  opinion.  They  were  ambition  and 
lust.  The  course  which  he  took  to  gain  empire  abundantly 
shews  the  former  ; and  the  multitude  of  women  with  whom  be 
was  connected,  proves  the  latter.  While  Cadiga  lived,  which 
was  till  his  fiftieth  year,  it  does  not  appear  that  he  had  any  other 
wife  ; for,  she  being  the  origin  and  foundation  of  all  his  for- 
tunes and  graadeur,  it  is  probable  he  durst  not  displease  her  by 
bringing  in  another  wife.  But  she  was  no  sooner  dead,  than  he 
multiplied  them  to  a great  number,  besides  which  he  had  several 
concubines.  They  that  reckon  the  fewest,  allow  him  to  have 
married  fifteen  ; but  others  reckon  them  to  have  been  one  and 
twenty,  of  which  five  died  before  him,  six  he  divorced,  and  ten 
were  alive  at  his  death. 

One  of  the  main  arguments  which  the  followers  of  Mahomet 
used,  to  account  for  his  having  had  so  many  wives,  is,  that  he 
might  beget  young  prophets  : he  left,  however,  neither  prophet 
nor  prophetess  tong  behind  him  of  all  his  wives.  ^ 

The  two  leading  articles  of  the  creed  of  this  denomination  of 
religionists  are — the  unity  of  God,  and  the  “acknowledgment  of 
Mahomet  as  his  prophet : and,  in  a catechism,  said  to  have  been 
printed  at  Constantinople  a few'  years  ago,  some  further  partic- 
ulars are  added,  and  tlie  principal  articles  to  which  the  young 


OP  'J’HE  MAHOMETANS. 


207 


Mussulman  is  there  required  to  give  his  assent,  are  comprised 
iij  the  lolloping  declarations  : — ^ 

“ I believe  in  the  books  which  have  been  delivered  from 
heaven  to  the  prophets.  In  this  manner  was  the  Koran  eiven 
to  Mahomet,  the  Pentateuch  to  Moses,  the  Psalter  to  David 
and  the  Gospel  to  Jesus.  I believe  in  the  prophets,  and  the’ 
miracles  which  have  been  performed.  Adam  was  the  first 
prophet,  and  Mahomet  was  the  last.  I believe  that  for  tlie 
space  of  filty  thousand  years,  the  righteous  shall  repose  under 
the  shade  ol  the  terrestrial  Paradise  ; and  the  wicked  shall  be 
exposed  naked  to  the  burning  rays  of  the  sun.  I believe  in  the 
bridge  birat,  which  passes  over  the  bottomless  pit  of  hell.  It  is 
as  fine  as  a hair,  and  as  sharp  as  a sabre.  All  must  pass  over  it, 
and  the  k icked  shad  be  thrown  off.  I believe  in  the  water- 
pools  ot  Paradise.  Each  of  the  prophets  has  in  Paradise  a 
basin  tor  his  own  use ; the  water  is  whiter  than  milk,  and  sweeter 
than  honey.  On  the  ridges  ol  the  pools  are  vessels  todrink  out 
ot  and  they  are  bordered  ^Yith  stars.  I believe  in  heaven  and 
hell ; the  inhabitants  of  the  loriner  know  no  want,  and  the  Houris 
w'ho  attend  them  are  never  afflicted  with  sickness.  The  floor 
jM  Earadise  IS  musk,  the  stones  are  silver,  and  the  cement  gold. 
Ihe  damned  are,  on  the  contrary,  tormented  with  fire,  and  bv 
voracious  and  poisonous  animals.” 

rhe  great  and  meritorious  act  of  Mahometan  devotion,  is  the 
pilgrimage  to  the  holy  city  of  Mecca  ; an  act  which  the  KorU 
has  enjoined,  and  the  pious  Mu.ssulman  implicitly  performs  as 
riecessaiy  to  the  obtaining  pardon  of  his  sins,  and  qualifying 
him  to  be  a partaker  ot  the  alluring  pleasures  and  e.xquisite  en- 
joyments ol  Paradise.  ^ 

To  the  speral  ai  tides  of  faith  to  which  all  his  followers 
w'ere  to  adhere,  Mahomet  added  four  fundamental  poids  S 
religious  practice  : viz.  prayer  Jive  times  a day.  fasting,  a/ms- 
g-imng-,  and  the  /n.  to  Mecca.  Under  the Jrst  of  these 

“"T^hended  those  Irequent  washings  or  purifications 
which  he  prescribed  as  necessary  preparations  for  the  duty  of 
prayer,  fco  necessary  did  he  think  them,  that  he  is  said  to 
have  declared,  that  the  practice  of  religion  is  founded  upon 
cleanliness,  vvhich  is  one  half  of  faith,  and  the  key  of  prayer  ” 
Ihe  second  of  these  he  conceived  to  be  a duty  of  so  great 
moment  that  he  used  to  say  it  was  the  gate  of  religion^ and 

of  him  who  fasteth  is  more  grate 
ful  to  God  than  that  ofjnusk.”  The  third  is  looked  up^afso' 
pleasing  m the  sight  ot  God,  that  the  Caliph  Omar  Ebn  4bdal- 
aziz  used  to  say,  Prayer  carries  us  half  way  to  God  • fastine- 
mSn“”‘°  his  palace;  and  aliL  procure  us  ad? 

negative  precepts  and  institutions  of  this  religion 


203 


RELIGION  AND  CEREMONIES. 


The  Mussulmen  have  paid  as  much  superstitious  attention  to 
the  Koran,  as  the  Jews  did  to  the  Bible.  They  never  read  or 
touch  the  object  of  their  veneration,  without  the  legal  ablutions 
having  been  performed.  The  Olhman  emperors,  in  imitation  of 
the  ancient  caliphs,  generally  consider  it  a religious  duty  to 
adorn  their  exemplars  of  the  Kor.an  with  gold  and  precious 
stones.  It  is  the  comfort  of  the  Mussulman  amidst  the  busy 
duties  of  the  camp,  and  it  forms  the  great  solace  of  their  domes- 
tic toils.  Verses  from  it  on  their  banners  incite  their  marthil 
spirit  ; and  its  principal  sentences,  w'ritten  on  the  walls  of  their 
mosques,  remind  them  of  their  social  duties. 

The  existence  of  angels,  or  beings  of  a pure  and  aerial  na- 
ture, who  neither  eat  nor  drink,  and  whose  species  is  continued 
by  creation,  who  minister  at  the  throne  of  God,  and  both  watch 
the  conduct  of  men  and  record  their  actions  (or  judgment,  is 
an  article  of  high  import  in  the  Mussulman’s  creed.  Four  an- 
gels appear  to  be  held  in  high  respect.  The  angel  Gabriel, 
called  the  holy  spirit  ; Michael,  the  angel  of  revelation  and 
friend  ef  the  Jews  ; Azriel,  the  angel  of  death  ; and  Israfeel, 
the  angel  of  the  resurrection.  A race  of  beings,  termed  jin, 
or  genii,  are  fancied  to  exist  ; but  they  are  less  pure  than  the 
angels  : though  aerial,  they  live  like  men,  and  will  be  judged 
at  the  last  day.  On  the  creation  of  mankind  pride  and  envy 
seized  the  hearts  of  Eblis  and  of  a numerous  band  of  followers, 
who,  in  the  regions  of  hell,  have  since  mourned  the  loss  of  their 
high  estate.  “ There  is  not  a man  or  woman,”  say  the  tradi- 
tions, “ without  an  angel  and  a devil.”  The  devil  enters  into 
man  as  the  blood  into  his  body.  All  the  children  of  Adam,  ex- 
cept Mary  and  her  son,  are  touched  by  the  devil  at  the  time  of 
their  birth,  and  the  children  make  a loud  noise  from  the  touch.” 
The  business  of  the  devil  is  to  suggest  evil  ; that  of  the  angel, 
to  inform  men  of  the  truth.  Thus,  the  Koran  says,  the  devil 
threatens  you  with  poverty  if  you  bestow  in  charity,  and  orders 
you  to  pursue  avarice  but  God  promises  you  grace  and  abun- 
dance from  charity. 

The  sleep  of  the  soul  is  held  by  the  Koran  as  a solemn  truth. 

Munker  and  Nekir,  two  black  angels  with  blue  eyes,  enter 
the  tomb,  and  ask  the  deceased  person  the  names  of  his  Lord, 
his  religion  and  his  prophet.  The  faithful  answ'cr,  God  is  my 
Lord,  Islam  is  my  religion,  and  Mahomet  is  my  prophet.  Fright- 
ful torments  will  be  the  lot  of  the  infidels,  and  the  angels  will 
announce  to  the  Mussulmen,  the  nature  and  degree  of  the  felicity 
th^  will  hereafter  enjoy. 

The  unbelievers  in  Islamism  will  be  condemned  to  the  tor- 
ments of  everlasting  6re  : the  abodes  of  misery  for  the  Chris- 
tians, the  Jews,  the  Sablans,  the  Magians,  and  the  Idolaters,  are 
each  in  the  succession  of  their  nauacs,  more  dreadful  than  the 
other  ; while,  with  laudable  justice,  the  extreme  of  punishment 
is  reserved  for  the  hypocrites  and  nominal  professors  of  every 
religious  system. 


««• 


Mahometan  Mlntion,  {or  Washings)  preparatory  to  Prayer. 

p.  207. 


OF  THE  MAHOMETANS. 


209 


Retaliation  of  injuries  will  be  made,  and,  in  the  absence  of 
ail  other  modes  of  satisfaction,  the  injurer  will  forfeit  a propor- 
tionable  part  of  his  good  works  to  him  whom  he  has  injured  : 
naoral  deficiency,  the  aggressor’s  weight  of 
gui  t will  be  burthened  with  a portion  of  the  crimes  of  his  wrong- 
ed  brother  in  ihe  laith.  On  the  preponderance  of  virtue  or  vice, 
will  hang  the  lot  of  happiness  or  woe  of  every  individual.  To 
the  bridge  A1  Sirat,  finer  than  a hair,  and  sharper  than  the  edge 
01  a sword,  both  the  guilty  and  the  virtuous  Moslems  will  then 
proceed  ; the  guilty  will  sink  into  hell  that  is  gaping  beneath 
them,  where  even  those  who  are  least  culpable  will  have  their 
leet  shod  with  shoes  of  fire,  the  fervour  of  which  will  make 
their  skulls  boil  like  cauldrons  : yet,  as  it  is  a great  doctrine  of 
Islam  ism  that  no  unbeliever  will  ever  be  released,  nor  any  per- 
son who  in  his  lite  time  has  professed  the  unity  of  God  be  con- 
demned  to  eternal  punishment,  so  those  to  whom  the  passage  of 
le  bridge  has  proved  too  difficult,  will  remain  in  misery  for 
different  periods  of  time,  and  until  “ the  crimes  done  in  their 
days  ot  nature  shall  have  been  burnt  and  purged  away.”  The 
virtuous  Mussulmen  under  the  guidance  of  the  prophet,  will, 
with  the  swiltness  of  lightning,  pass  the  abyss  in  safety,  and 
reach  the  grovp  and  gardens  of  the  seventh  heaven,  or  Para- 
dise, where  palaces  of  marble,  and  all  the  idle  toys  of  worldly 

exquisite  pleasure  will 
^ never-fading  beauties, 

? large  black  eyes  is  so  sweetly  tempered  by  modesty, 
that  to  use  he  expressive  language  of  the  Koran,  “ they  re- 

re"thL^orof  th  Seventy-two  houris  will' 

meanest  believer.  All  his  desires  will  be 

9.1,  formation,  and  the  songs  of  the 
daughters  of  Paradise  will  add  to  his  delights.  Of  thi  realit? 
of  these  pleasures,  the  Koran  speaks  decisitelv  • and  we  ran 
not  w.thout  a violation  of  sen^se,  turn  theZ 

been  JxaTterfn Mussulmen,  those  whf  have 
j j ®'"mence  of  virtue  and  learning 

and  annetTm  ^ than  those  of  luxuo’ 

and  appetite.  Such  mean  pleasures  will  be  lost  in  the  mental 

Dehy^  eternal  truth,  and  in  the  daily  contemplation  of  the 

daffied  SeTnS‘‘‘  on  Friday,  because  the  prophet  dis- 
iifi  ^ servile  imitator  of  either  the  Jewish  or 

systems.  On  that  day,  solemn  prayers  are  to  be 
?d  bv  m the  mosques,  and  ffie  Koran  h ?rbe  expound- 

ed by  some  appointed  preacher.  The  larger  the  congreSn 
the  more  efficacious  will  be  the  prayers.  But  ffie  2ne?a  oh  ’ 

rvoran  says,  mthe  intervals  of  preaching  and  of  prayer  be- 
lievers may  di^sperse  themselves  through  the  land  as  thev  list 
and  seek  gam  for  ,he  liberali.y  of  God5>4y  p^ulng  wjrlly’ 


•210 


RELIGION  AND  CEREMONIES 


occupations  and  innocent  amusements,  as  the  context  shews  us 
is  the  meaning. 

The  practice  of  frequent  ablutions  is  deemed  very  meritoii- 
ous  by  the  Mussulmen.  The  cleansing  of  the  body  is  pronounc- 
ed by  Mahomet  to  be  the  key  of  prayer,  without  which  it 
cannot  be  acceptable  to  God  ; and,  in  order  to  keep  the  mind 
attached  to  the  practice,  believers  are  enjoined  to  pour  fine 
sand  over  the  body,  when  pursuing  their  journies  through  the 
deserts  of  the  east. 

Fasting  is  another  of  the  Mahometan  duties,  although  this 
may  be  voluntary  and  occasional.  The  month  of  Ramadan 
was  distinguished  for  the  purpose  of  abstinence  ; in  which  the 
Koran  was  sent  down  from  heaven.  During  this  consecrated 
period,  no  gratification  of  the  senses,  or  even  support  of  the 
body,  are  allowed  from  the  morning  until  night.  At  night, 
however,  the  corporeal  frame  may  be  renovated,  the  spirits 
recruited,  and  nature  may  resume  her  rights.  In  Ramadan 
retaliation  of  injuries  is  forbidden,  nor  must  even  “ the  voice 
be  raised  on  account  of  enmity.”  A keeper  of  a fast  (whether 
legal  or  voluntary)  who  does  not  abandon  lymg  and  detrac- 
tion, God  cares  not  for  his  leaving  off  eating  and  drinking. 

A tenth  part  of  the  property,  whether  consisting  of  land,  | 

cattle,  or  goods,  which  has  been  for  a twelvemonth  in  the  pos-  ' 

session  of  an  individual,  is  the  demand  on  his  charity  by  the 
Mahometan  law.  Hassan,  the  son  of  Ali,  and  grandson  of 
Mahomet,  twice  in  his  life  divided  his  goods  between  himself  I 
and  the  distressed  ; and  the  Caliphs  Omar  and  Abu-Beker  ev- 
ery week  distributed  abroad  in  charity  the  difference  between  j 
their  expenses  and  revenue. 

It  is  well  known  that  the  rite  of  circumcision  is  practised  j 
amongst  the  Mahometans.  In  the  Koran,  however,  there  are 
no  positive  injunctions  on  the  performance  of  circumcision,  but 
as  it  had  been  invariably  practised  in  Arabia  by  tbe  Ishmael- 
itish  Arabs,  the  descendants  of  Abraham,  Mahomet  speaks 
of  it  as  a matter  in  universal  use,  and  apparently  as  not  wanting 
the  sanction  of  a legislator  to  insure  its  continuance.  On  the 
performance  of  this  rite,  religious  instruction  is  to  be  com- 
menced. ” Order  your  children  to  say  their  prayers  when  they 
are  seven  years  of  age,  and  beat  them  if  they  do  not  do  so 
when  they  are  ten  years  old.” 

The  jurisprudence  of  the  Mussulman  is,  in  many  respects, 
wise  and  salutary.  , , r 

The  Moslem  law  books  recognize  three  general  classes  ot 
judicial  officers — muftis,  cadis,  and  mujtahids.*  It  is  the  duty 

♦ The  names  and  powers  of  the  different  ecclesiastical  judges  vary 
in  Moslem  countries.  The  principles  upon  which  the  matter  rests,  is 
alone  the  object  of  this  work  ; but  it  may  be  remarked,  that  in  India 
the  cadi  is  the  supreme  civil  judge.  In  Turkey,  the  mufti  is  the  nomi- 
nal chief  magistrate  ; but  he  has  no  tribunal,  and  never  decides  causes, 
except  those  of  the  greatest  moment.  The  cadi  is  the  ordinary  judge. 


211 


OF  THE  MAHOMETANS. 

of  the  mufti  to  apply  the  law,  whether  religious,  civil,  or  crim- 
inal, to  particular  cases  ; to  resolve  all  doubts  which  may  be 
put  ^ him  on  the  written  applications  of  individuals.  But  if 
the  Koran  and  traditions  are  silent  on  the  subject,  the  mufti 
must  reply,  that  the  sacred  books  afford  him  no  information. 
I he  cadi  IS  the  officer  who  gives  the  law  operation  and  effect 
His  decisions  are  regulated  by  the  Koran,  or  the  traditions,  or 
esteemed  commentaries  on  those  books.  When  a novel  case 
occurs,  he  exercises  his  own  judgment.  The  mujtahids  are 
men  who  are  skilled  in  a more  than  ordinaiy  degree  in  legal 
matters,  and  are  a court  of  appeal  from  the  cadi,  or  ordinary 
judge,  in  solemn  and  important  causes. 

'‘"iv  prescribed  by  the  law  of  the  Koran  are 
performed  by  the  Mussulmen  of  every  nation  in  Turkey  with 
all  possible  strictness.  No  religious  act  is  praiseworthy  with 
Ood,  un.ess  the  body  is  previously  placed  in  a state  of  purity. 

1 he  professed  object  of  the  ceremonial  is,  the  rendering  of  the 
body  fit  for  the  decorous  discharge  of  religious  duties  ; and  .«o 
scrupulous  are  the  Turks,  that  if  in  the  course  of  their  daily 
prayers  they  chance  to  receive  any  pollution  from  dirt,  they 
suspend  their  devotion,  until  the  impurity  is  removed  by  water 
or  other  necessary  means.  The  fountains  which  are  placed 
round  all  the  mosques,  and  the  baths  which  crowd  every  city 
enable  the  Mussulmen  to  prepare  themselves  for  the  five  daily 
prayers. 

At  the  appointed  time  the  Maazeen,  with  their  faces  gener- 
ally turned  towards  Mecca,  with  closed  eyes,  and  upraised 
hands,  pace  the  little  gal  ery  of  the  minarets,  and  proclaim  in 
in  Mussulmen’s  language  of  prayer  ) 

that  the  hour  of  devotion  is  arrived.  Immediately  attef^he 
clear  and  solemn  voice  of  the  crier  is  heard,  the  Mussulman 
whatever  m.ay  be  his  rank,  or  employment  in  life,  gives  himself 
up  to  praver.  The  ministers  of  state  suspend  the  tranSion 
of  pu  die  busine.ss,  and  prostrate  themselves  on  the  floor.  The 
tradesman  forgets  his  dcalin-s  with  his  customers,  and  converts 
his  shop  into  a mosque.  He  is  a good  Mussulman,  be  never 
fans  m the  perfoimance  of  his  five  namazs  every  day  ” is  the 
highest  pra.se  which  a Turk  can  receive  ; and  so  prejudicial  iS 
its  consequences  is  the  suspicion  of  irreligion,  that  even  liber- 
tines neglect  not  attention  to  the  external  ritual.  Twice  or 
thrice,  in  the  course  of  the  day,  these  devotions  are  performed 
n he  mosque  ; for  the  mosques  are  alwavs  open,  fn  a vws- 
-trate  or  erect  position,  the  prayers  are  offered  up.  Avorredly 

In  Persia,  the  shaikh-ul-islam  is  the  principal  adminictrofA.  i 

to  him.  The  towns  and  villages  have  judicial  officers,  according  m 
the  inportanceof  the  place.  The  chief  priests,  or  muitahids  have 
a great  though  unr.efined  power  over  the  courts  of  law.  The  iudirei 
continually  suhimt  cases  to  them.  In  all  Moslem  courts  of  import- 
ance, the  cadi  is  assisted  by  several  mollahs,  or  learned  men.  ^ 


> 


212 


RELIGION  AND  CEREMONIES 


in  opposition  to  the  Jewish  practice  the  Moslems  keep  on  their 
boots  and  shoes  in  the  mosque  ; they  seldom  lay  aside  their 
turbans.  The  women,  in  the  seclusion  of  their  chambers,  cover 
themselves  with  a veil  in  these  moments  of  communion  with 
heaven.  Verses  of  the  Koran,  the  names,  and  personal  de- 
scriptions of  Mahomet,  of  Ali  and  his  sons,  and  other  Moslem 
saints,  are  inscribed  in  letters  of  gold,  round  the  walls  of  places 
of  public  worship  ; but  there  are  no  altars,  pictures,  or  statues. 
Persons  of  every  rank  and  degree  cast  themselves  indiscrimi- 
nately on  the  carpeted  floor,  exhibiting  by  this  voluntary  sacri- 
fice of  worldly  distinction  their  belief  in  the  equality  of  all 
mankind  in  the  sight  of  the  Creator.  Infidels  are  prohibited 
from  entering  the  mosques,  and  the  order  of  the  grand  Sultan, 
©r  chief  magistrate,  can  alone  suspend  the  operation  of  the  law. 

Friday,  the  sabbath  of  the  Mussulmen,  is  observed  in  a less 
rigourous  manner  than  the  sabbath  is  by  Protestant  Christians. 
This  consecrated  period  commences  on  the  Thursday  evening, 
when  the  appearance  of  festivity  is  given  to  the  cities  by  the 
illuminated  minarets  and  colonades  of  the  mosques.  At  noon  on 
Frida}’,  every  species  of  employment  is  suspended,  and  the 
faithful  repair  to  their  temples.  Prayers  of  particular  impor- 
tance and  solemnity  are  read,  which  the  people,  making  various 
prostrations  and  genuflections,  repeat  after  the  imams.  Ser- 
mons are  preached  by  the  sheik  or  vaiz.  Points  of  morality, 
and  not  of  controversial  theology,  are  the  general  subjects  of 
their  discourses.  In  the  warnith  of  their  sincerity,  they  often 
declaim  against  political  corruption  and  the  depravity  of  the 
court.  In  times  of  public  cximmotion,  they  irritate  or  appease 
the  popular  tumult,  and  the  eloquence  of  a preacher  in  the 
mosque  of  Saint  Sophia  has  made  a weak  and  voluptuous  sultan 
tear  himself  from  the  silken  web  of  his  haram,  and  lead  his 
martial  subjects  to  the  plains  of  Hungary.  'I  he  prayers  and 
preaching  being  concluded,  ever)'  body  returns  to  his  ordinary 
occupations  or  amusements.  The  day  is,  however,  observed  in 
the  manner  prescribed  by  the  law  by  all  ranks  of  persons,  and 
the  words  of  the  prophet  are  never  forgotten,  that  he,  who 
without  legitimate  cause  absents  himself  from  public  prayer  for 
three  successive  Fridays,  is  considered,  to  have  abjured  his 
religion.  The  Namaz,  the  prayer  in  general  use,  is  chiefly  a 
confession  of  the  divine  attributes  and  of  the  nothingness  of 
man,  a solemn  act  of  homage  and  gratitude  to  the  Eternal 
Majesty.  The  faithful  are  forbidden  to  ask  of  God  the  tem- 
poral blessings  of  this  frail  and  perishable  life  : the  only  legiti- 
mate object  of  the  .supplicatory  part  of  the  Namaz  is  spiritual 
gifts  and  the  ineffable  advantages  of  eternal  felicity.  The 
Turks  may  pray,  however,  for  the  health  of  the  sultan,  the 
prosperity  of  the  country,  and  division  and  v^ars  among  Chris- 
tians. 

In  this  religion  of  ceremonies  and  prayer,  no  sacred  institu- 
tion is  more  strictly  and  generally  observed  by  the  Turks  than 
the  fast  of  Ramadan.  A violation  of  it  by  any  individual 


I 


OF  THE  MAHOMETANS. 


213 


subjects  liiin  to  the  character  of  an  infidel  and  apostate  ; and 
tii^e  deposition  of  two  witnesses  to  liis  offence  renders  him  worthy 
ot  death.  Perfect  abstinence  from  ever>-  kind  of  support  to  the 
body,  and  even  from  the  refreshment  of  perfumes,  is  observed 
Irom  the  rising  to  the  setting  of  the  sun. 

I he  pilgrimage  to  Mecca  is  made  an  affair  of  stale  ; and 
although  every  individual  furnishes  his  own  viaticum,  yet  the 
grand  sultan  preserves  the  public  ways,  and  the  best  soldiers  of 
the  empire  are  charged  with  the  protection  of  the  caravans. 

Lvery  year  from  Damascus  and  Grand  Cairo,  the  devout 
Moslems  depart  in  «)lemn  and  magnificent  procession  ; and  the 
native  band  of  the  Turks  is  swelled  in  the  desert  by  the  Moors 
ol  every  part  of  Atrica  and  Asia.  i*>om  the  shores  of  the 
At.anlic  on  the  one  band,  and  the  most  remote  parts  of  the  East 
votaries  of  the  prophet  are  seen  in  the  roads 
to  Mecca.  The  common  horrors  o(  the  desert  are  despised  by 
fanaticism,  but  the  harassing  depredations  of  the  roving  Arabs^ 
^^  ho  respect  not  the  religion  nor  tear  the  sword  of  the  pikrims’ 
almost  exhaust  the  fidelity  of  the  Moslems.  On  arriviiig  atThe 
precincts  of  the  Holy  Land,  the  devotees  make  a geSl  aK 
jution  with  water  and  sand,  repeat  a prayer  naked,  and  clothe 
tt lemselves  with  the  fhram  or  sacred  habit,  which  consists  only 
f cloths,  and  sandals  defending  the 

.oles  of  the  feet,  but  eaving  the  rest  bare.  They  utter  a oar- 
ncular  invocation,  and  advance  to  Mecca.  Spiritual  meditation 

areTar^forbMdL^"'’^^^^^  occupations  and  pleas- 

“.S’jl'SicCsr  fs 

Mahomet,  finding  he  could  not  conquer  the  ancient  suner 
stition  of  the  Arabians  for  this  stone  canseH  •?. 

thereon  that  Allah  (God)  was  Achbar  (that  is  Maximus  {"'rhe 
custom  of  dancing:  roimd  this  stone  is  still  kept  up  by  the  Tu^k 

if ' ;'r  i",  “t 

alvnys  saying ‘‘ Allah  Achbar.’’  ^ u'Jwidii.g.y  kis.s  it ; 

Tn  f I !'  temple  begin  the  prnre-  iion  i>  i o 

fcn  proaed  to  II, o l„„  whiciT  rcaa,cf,,„  i'i  li.L''2f 

i V 


211 


REU'JION'  Ai\D  CEREMONIES 


contre  of  the  body  ; then  they  ffo  round  seven  times  with  sliorl 
quick  steps,  shaking:  their  shoulaers  in  the  first  three  circuits,  in 
manifestationem  certaininis  contrae  associatores,  (i.  e.  Christia- 
lios)  ;*  in  tfie  four  last  circuits  they  proceed  with  a slow  pace, 
and  as  often  as  they  pass  the  black  stone  always  salute  it,  and 
linish  the  procession  by  kissing  and  embracing  it.  This  de- 
scription could  only  be  given  by  a Mussulman,  or  one,  as  in  this 
case,  who  assumed  the  character  of  one  ; for  it  is  death  for  a 
Christian  to  be  seen  at  their  rites. 

The  Caaba  is  open  three  days.  On  the  first  and  second,  the 
men  and  women  alternately  offer  up  their  devotions  ; and  on 
the  third,  the  sheriff  of  Mecca,  the  chiefs  of  the  tribes,  and  the 
illustrious  strangers  in  the  city  wash  and  sweep  the  temple, 
riie  water,  foul  with  the  dirt  of  the  Caaba,  is  eagerly  caught 
-nd  drank  by  the  surrounding  fanatics.  The  brooms  of  palm 
'eaves  are  treasured  as  relics.  The  purification  is  completed 
by  cutting  off  that  part  of  the  black  cloth  that  sunounds  the 
door  and  bottom  of  the  building,  and  dividing  it  among  the  pil- 
frims.  A visit  to  the  neighbouring  mountain  of  Arafat  is  the 
next  part  of  the  duty.  This  visit  is  called  the  feast  of  sacrifice, 
and  can  only  be  performed  at  a certain  time  (two  months  and 
ten  days)  after  the  fast  of  Ramadan.  The  best  of  supplications, 
say  the  traditions,  is  on  this  day,  whether  offered  at  Arafat  or 
elsewhere.  The  afternoon  prayer  is  repeated  in  the  tents,  and 
the  pilgrims  repair  to  the  foot  of  the  mountain  to  watch  the 
setting  of  the  sun.  At  the  instant  it  disappears,  the  multitude 
leave  the  place,  and  with  the  utmost  haste  endeavour  to  reach 
a small  chapel,  called  Mosdelifa,  before  the  last  moment  of 
twilight,  in  order  to  repeat  the  prayer  of  the  setting  sun  and  the 
night  prayer  at  the  same  time. 

On  the  morning  after  the  journey  to  Mount  Arafat,  the  pil- 
grims go  to  Mina,  near  whose  fountain  the  devil  built  himself  a 
house,  A few  small  stones,  (an  uneven  number),  which  each 
of  the  pilgrims  had  collected  the  preceding  evening  at  Mosde- 
lifa, they  cast  at  the  house,  not  so  much  with  a view  to  imure 
the  building  as  to  shew  their  detestation  of  its  owner.  Two 
pillars  erected  by  or  to  the  devil  are  likewise  assailed.  A sa- 
crifice of  a goat,  a camel,  or  a cow,  is  then  made,  in  commem- 
oration of  Abraham’s  obedience  to  the  divine  command  by  the 
intended  sacrifice  of  his  son.  In  the  intervals  between  this 
religious  rite  and  other  ceremonies  the  pious  Moslem  turns  to 
Mecca,  kisses  the  sacred  stone,  and  circumambulates  the  Caa- 
ba. 7'he  pilgrims  stay  three  days  in  the  ^alley  of  Mina,  then 
return  to  Mecca,  and  speedily  depart  for  their  several  coun- 
tries. 

Islamism,  as  well  as  Christianity,  has  ils  fanatics.  This  op-  i 

pro1)rious  title  was,  in  the  early  days  of  Moslem  history,  appli-  ^ 

cable  to  all  the  followers  of  Mahomet  ; but  in  these  times, 
tanaticism  supports  not  so  much  the  religion  itself,  as  various 

* Inicstfinonv  of  (heir  er  roity  to  Chriftianily. 


OF  Til!::  MAIIOxMETANS. 


21o 


deviations  from  it.  Under  the  name  of  SoofTees,  Fakirs,  and 
Dervishes,  the  entlnisiasts  of  Mahometanism  are  spread  from 
the  Atlantic  to  the  Ganges.  The  holy  mendicants  ot  the  Turk- 
ish empire  are  divided  into  thirty-two  sects.  Th.cy  pass  their 
days  and  nights  in  prayer,  fasting,  and  in  every  species  of 
bodily  pain  and  mortification.  Ceremonies  similar  to  incanta- 
tions, violent  dances,  frightful  gesticulations,  repetitions  oi 
the  n.ime  of  Allah,  for  hours,  nay  days  together,  impress  the 
vulgar  with  a sense  of  their  spiritual  superiority. 

Dr.  Clarke  gives  the  follortfing  account  of  the  Dancing  Dcr 
vishes  : As  vve  entered  the  mosque,  we  observed  twelve  or  four- 
teen Dervishes,  walking  slowly  round  before  the  superior,  in  a 
small  space  surrounded  with  rails,  beneath  the  dome  of  the 
building.  Several  spectators  were  standing  on  the  outside  ol 
the  railing  ; and  being,  as  usual,  ordered  to  take  olf  our  shoes, 
we  joined  the  party.  Presently,  the  Dervishes,  crossing  the.ii- 
arms  over  their  breasts,  and  with  each  of  their  hands  grasping 
their  shoulders,  began  obeisance  to  the  superior,  who  stood 
with  his  back  against  the  wall,  facing  the  door  of  the  mosque. 
Then  each  in  succession,  as  he  passed  the  superior,  having 
fashioned  his  bow,  began  to  turn  round,  first  slowly,  but  after- 
ferwards  with  such  velocity,  that  his  long  garments  llying  out  in 
the  rotatory  motion,  the  whole  party  appeared  spinning  and 
turning  like  so  many  umbrellas  upon  their  handles. 

As  they  began,  their  hands  were  disengaged  from  their  shoul- 
ders, and  raised  gradually  above  their  heads.  At  length,  as  the 
velocity  of  the  whirl  increased,  they  were  all  seen  with  their 
arms  extended  horizontally,  and  their  eyes  closed,  turning  with 
inconceivable  rapidity.  The  music,  accompanied  by  voices, 
served  to  animate  them  ; while  a steady  old  fellow  in  a green 
pelisse,  continued  to  walk  among  them  wdth  a fixed  counte- 
nance, and  expressing  as  much  care  and  watchfulness,  as  if  his 
life  would  expire  with  the  slightest  failure  in  the  ceremony. 
This  motion  continued  for  the  space  of  fifteen  minutes.  Sud- 
denly, on  a signal  given  by  the  directors  of  the  dance,  unob- 
served by  the  spectators,  the  Dervishes  all  stopped  at  the  same 
in.'tant,  like  the  wheels  of  a machine  ; and,  what  is  more  extra- 
ordinary, all  in  a circle,  with  their  faces  invariably  turned  to- 
wards the  centre,  crossing  their  arms  on  their  breasts,  and 
grasping  their  shoulders,  as  before,  bowing  together,  with  the 
utmost  regularity,  at  the  same  instant,  almost  to  the  ground. 

Alter  this  they  began  to  walk,  as  at  first,  each  following  the 
other  within  the  railing,  and  passing  the  superior,  as  before. 

As  soon  as  their  obeisance  bad  been  made,  they  began  to  turn 
again.  This  second  exhibition  lasted  as  long  as  the  first,  and 
Y?"  similarly  concluded.  They  then  began  to  turn  for  the 
third  time  ; and,  as  the  dance  lengthened,  the  music  grew  loud-, 
er  and  more  animating.  Perspiration  became  evident  on  the 
faces  of  the  Dervishes  ; the  extended  garments  of  some  of  them 
began  to  droop  ; and  little  accidents  occurred,  such  as  their 
strik^g  against  each  other  : they  nevertheless  persevered 


216  RELIGION  AND  CEREMONIES,  <Lc. 

until  largfe  drops  of  sweat,  falling  from  their  bodies  upon  the 
floor,  such  a degree  of  friction  was  thereby  occasioned,  that  the 
noise  of  their  feet  rubbing  the  floor  was  heard  by  the  spectators. 
Upon  tliis  the  third  and  last  signal  was  made  to  them  to  halt,  and 
the  dance  ended. 

Besides  these  dancing  Dervishes  there  are  some  called  howl- 
ing Dervishes,  who  set  up  a constant  howling  of  prayers,  &c., 
sulficient  to  deafen  the  hearers,  but  which  they  pretend  has 
something  supernatural  and  even  miraculous  in  it. 

At  present  this  religion  prevails  throughout  the  Turkish  do- 
minions in  Europe,  Asia,  and  Africa  ; in  the  Barbary  states,  in 
the  interior  of  Africa  ; the  eastern  coast  of  Africa,  and  the 
island  of  Madagascar  ; in  Arabia  ; the  Persian  states  ; the 
Russian  states  of  Little  Tartary,  Astrachan,  Kazan,  Kii^his, 
Kazaks,  &c.  ; amongst  the  independent  Tartars  ; in  a great 
part  of  Hindoostan  ; mari3’  of  the  eastern  islands,  as  Malaya, 
Sumatra,  Java,  &c.  &c.  There  are  also  many  Mahometans  .in 
China  and  other  countries. 


TABULAR  APPENDIX 


A SKBTCH 


OF  THE 

PRESENT  STATE  OF  THE  WORLD. 


AS  TO 

REfjIGIOjY,  POPULATION,  RELIGIOUS  TOLERATION, 
GOVERNMENT,  EDUCATION,  &c. 


Note — In  the  loUowing  Table — 'J’be  Religious  Denomina- 
tions Established  or  Tolerated  in  each  Countiy,  (the  former 

Printed  in  Italics,)  are  inserted  on  the  left  hand  column — The 
resent  State  of  Religion  in  each  of  these  countries  is  inserted 
on  the  right  hand  column  directly  oppo'itc. 


TACrJLAR  APPENDJ-^. 


ii8 


Religious  Denominattu/if,  &c. 

£USlOP£. 

ENGLAND  and  WALES. 

Church  of  England^  or 
Episcopalians,  witli  a general 
toleration  of  all  sects  of  Dis- 
senters in  Religious  worship  ; 
but  which  however  are  restrain- 
ed, by  the  Corporation  and  Test 
Acts,  from  certain  offices  of 
trust  and  honour. 

It  is  difficult  to  estimate  the 
number  of  dissenters  in  this 
countiy.  The  Arminian  Me- 
thodists(including  the  new  Con- 
nexion) amount  to  more  than 
1 >50,000  in  Society,  besides  oc- 
casional hearers.  The  Calvin- 
istic  Methodists  are  probably 
equally  numerous  with  the  Ar- 
minian ; and  the  Indepen- 
dents, Baptists,  and  Presbyte- 
rians, with  a few  other  sects, 
may  be  reckoned  equal  to  both 
classes  of  Methodists.  The 
Roman  Catholics  are  estimated 
at  nearly  100,000  ; and  the 
Friends  are  very  numerous  ; so 
that  the  whole  body  of  Dissen- 
ters must  certainly  exceed  a 
million,  and  make  about  one 
tenth  of  the  population.  All 
who  arc  not  Dissenters  are  gen- 
erally considered  Members  of 
the  Establishment  ; but  if  we 
farther  deduct  all  who  make  no 
profession  of  Religion,  and  w ho 
attend  to  no  forms  of  worship, 
the  number  of  real  Churchmen 
must  be  still  considerably  re- 
duced. For  a man  who  neither 
believes  the  articles,  nor  at- 
tends the  worship  of  the  est.ib- 
lishment,  has  no  more  right  to 
be  called  a Churchman  than  a 
Mahometan  or  a Chinese.  Po- 
pulation 1 1 ,0U0,tKK).  Govern- 
ment, limited  monarchy. 

'I'he  two  celebrated  Univer- 
sities ofOxfcrd  Cambridge 
give 


I Rresenl  Stale  of  R^li^ion,  iec. 

I EUROPE. 

ENGLAND  and  WALES. 

Among  the  circumstances 
favourable  to  vital  Religion  in 
this  countiy  may  be  reckoned 
the  following  ; 1.  The  Insti- 
tution of  Bible  Societies,  and 
particularly  that  great  en- 
gine of  benevolence,  ‘ The 
British  and  Foreign  Bible  So- 
ciety,’ which  in  ten  years,  has 
been  the  mean,  in  whole  or  in 
part,  at  home  and  abroad,  of 
printing  and  distributing  1,- 
148,850  bibles  and  testaments. 
With  this  parent  society  are 
connected  more  than  400  Aux- 
iliary and  Branch  Societies,  in 
the  British  dominions  only. 

2.  The  general  establish- 
ment of  Free  Schools  for  the 
Education  of  the  poor:  as  1. 
Sunday  Schools  for  childrea 
employed  in  manufactories  and 
manual  labour.  2.  Daily 
Schools  either  for  children  of 
the  Church  of  England,  as  Dr. 
Bell’s  ; or  for  all  denomina- 
tions, as  those  of  the  British 
and  Foreign  School  Society, 
whose  influence  promises  to  be 
as  extensive  as  that  of  the  Bi- 
ble Society.  3.  Schools  for 
Adults,  whose  education  has 
been  neglected  till  they  came 
to  years  of  maturity. 

3.  V'illage  preaching,  by 
which  the  gospel  is  spreading 
in  all  the  obscure  and  distant 
parts  of  the  Kingdom,  where  it 
had  not  usually  been  heard. 

4.  Societies  for  Foreign  Mis- 
sions, which  now  exist  in  al- 
most every  denomination  of 
Christians,  and  extend  to  evciy 
quarter  of  the  world. 

5.  Benevolent  Institutions, 
adapted  to  meet  and  to  relieve 
almost  every  species  of  human 

intsorv 


TABULAR  APPENDIX. 


219 


Heligious  Dtnominations^  kc. 

1 Prtsent  Stale  oj  Heligion,  &c. 

;^ive  a spring  to  education 
through  the  kingdom.  The 
number  of  members,  teachers 
and  students,  about  3000  in 
each.  These  universities  have, 
for  several  ages,  produced  ma- 
ny of  the  first  scholars  in  Eu- 
rope. During  the  present  cen- 
tury, by  means  of  the  Lancas- 
terian  and  other  systems  of  in- 
struction, education  has  been 
much  more  extended  to  the 
children  of  all  classes  of  the 
community,  than  at  any  former 
period.  More  than  200,000 
children  are  now  enjoying  the 
benefits  of  instruction  under  the 
patronage  of  the  National  Ed- 
ucation Society. 

miseiy  ; and  these  supported 
in  times  and  circumstances, 
which  bear  very  hard  upon  the 
class  of  persons  by  whom  they 
are  chiefly  maintained. 

In  Wales,  it  may  be  added, 
the  children  of  the  poor  have 
derived  great  advantage  from 
Circulating  Schools,  nmich  re- 
main for  a certain  time  to  teach 
the  children  of  a particular  dis- 
1 trict,  and  then  remove  to.  in- 
struct another. 

SCOTLAND  and  the  adjacent 
Isles. 

The  Scotch  Kirk,  or  Pres- 
Iwterians  ; the  Protestant 
Dissenters  from  which  are  call- 
ed Seceders,  and  are  divided 
into  Bui^hers,  Anti-burghers, 
and  the  Relief  Kirk,  &c.  It  is 
remarkable  that  Episcopalians 
also,  by  crossing  the  Tweed 
become  Dissenters.  Popula- 
hon  2,000,000.  Government, 
limited  monarchy.  ; 

SCOTLAND 

Partakes  in  all  that  has  been 
said  of  England  ; and  has  been 
particularly  benefited  by  the 
institution  of  Sabbath  Schools, 
which  have  been  introduced 
into  many  parts  of  the  country 
with  great  success. 

Four  Universities  testify  the 
literary  eminence  of  Scotland. 
That  of  Edinburg  is  very  fa- 
mous. In  no  country  of  Europe 
is  education  so  fully  enjoyed 
by  the  poorer  classes  of  com- 
munity as  in  Scotland.  Par- 
ish Schools  are  established 
throughout  the  country.  The 
religious  system  of  the  Presby- 
terians requires  much  attention 
to  be  paid  to  family  instruc- 
tion, and  has  produced  the 
most  visible  and  salutary  ef- 
fects. 

IRELAND. 

Church  of  England,  with 
the  like  toleration  as  in  Eng- 
land ; and  the  like  disabilities 
as  to  the  Catholics,  who  form 
(according  | 

IRELAND 

Is  certainly  far  behind  England 
in  mental  culture,  and  has  been 
kept  back  by  priestcraft  and 
superstition.  Now,  however, 
the 

TABULAR  APPENDIX. 


no 


ILtliginw  l)cnominalio7is,  k-c. 

(according  to  .«ome  writers,) 
“ two  thirds  of  the  population 
of  Ireland.” 

The  Wesleyan  Methodists 
have  in  their  Societies  above 
29,000  (besides  occasional 
hearers ;)  there  is  also  a consid- 
erable number  of  Presbyteri- 
ans (especiallj'  in  the  North) 
and  other  protestant  dissenters  ; 
so  that  the  established  Religion 
can  hardly  claim  more  than  one 
fourth  of  the  population.  Pop- 
ulation 5,000,000.  Govern- 
ment, limited  monarchy. 


HOLLAND  and  the  Netherlands. 

The  Reformed  Church, 
or  Calvinism,  is  the  Establish- 
ed Religion  of  Holland,  with  a 
general  toleration  to  all  other 
sects  ; but  though  Calvinism 
must  be  considered  as  the  Es- 
tablished Religion,  a great 
part  of  the  people  are  Armin- 
ians,  under  the  forms  and  dis- 
cipline of  Calvin,  as  is  also  the 
c.ase  in  Scotland.  The  Ne- 
therlanders  are  generally  Cath- 
olics, with  a limited  toleration 
to  all  other  sects  ; but  being 
now  brought  under  the  same 
government  as  Holland,  will 
probably  much  increase  the 
Protestant  interest.  Popula- 
7,000,000.  Govemment,  lim- 
ited monarchy. 


DENMARK 


Present  Slate  of  Religion,  &c. 

the  various  denominations  of 
Protestants  are  vying  with  each 
other  in  the  propagation  of 
evangelical  doctrine  through 
the  country.  The  Sunday- 
School,  Hibernian,  and  other 
societies  are  displaying  great 
zeal  in  teaching  the  rising  gen- 
eration to  read  the  bible,  not 
only  in  English,  but  in  the 
Irish  language,  where  the  for- 
mer is  not  understood.  The 
University  of  Dublin  is  ancient 
and  respectable,  containing, 
usually,  about  400  students. 
The  Dublin  Society,  for  the 
improvement  of  agriculture 
and  manufactures,  founded  in 

I 1731,  is  the  oldest  in  Europe. 

1 Learning  among  the  great  mass 
of  the  people  is  lamentably  neg- 
lected. The  Catholic  Priests 
prohibit  the  reading  of  the 
Scriptures. 


HOLLAND. 

Before  the  French  Invasiorr 
of  Holland,  there  were  reckon- 
ed 1579  Ministers  in  the  Es- 
tablishment, 90  of  the  Walloon 
Church,  (or  Protestant  Church 
of  the  United  Netherlands) 
800  Catholics,  53  Lutherans, 
43  Arminians,  and  312  Bap- 
tists. The  French  introduced 
their  infidel  philosophy,  but  it 
was  not  adapted  to  the  people, 
who  are  generally  grave  and 
steady.  There  are  also  many 
pious  Christians,  who  have  not 
only  contributed  freely  of  their 
property  to  the  cause  of  re- 
ligion ; but  several  of  the  most 
useful  Missionaries  in  Africa 
have  been  from  that  country, 
as  Vanderkemp,  Kicherer,  &c. 

There  are  seven  Universities 
in  the  kingdom  of  the  Nether- 
lands, of  which,  those  of  Ley- 


TABULAR  APPENDIX. 


221 


Rciigiolis  Dc7iominationsj  &c» 


li 

t 

I 


DENMARK  and  its  Islands. 

Lutherans,  Calvinists,  and 
Catholics  ; the  latter  with 
Mennonites  (or  Baptists)  exist 
under  some  restraints  and  disa- 
bilities. Population,  3 mil- 
lions. Government,  absolute 
monarchy.  The  Lutherans  of 
Denmark  have  departed  less 
from  the  original  principles  of 
the  Reformation,  than  any 
other  part  of  the  Lutheran 
Church. 


SWEDEN,  Norway,  and  their 
dependencies. 

Lutherans,  Calvinists, 
Catholics,  and  Sw'edenborgians 
(or  New  Jerusalem  Church} 
which  are  in  Sweden  numerous 
and  respectable.  The  Catho- 
lics are  under  some  restraints 
as  to  the  Publicity  of  the  Re- 
ligious ceremonies.  The  re- 
cent union  between  Norway 
and  Sweden  null  make  no  al- 
teration in  the  st.ite  of  Reli- 
gion,as  they  were  both  Protest- 
ant kingdoms.  Population 
4., 000, 000. 


Present  Slate  of  Rtligion,  &c. 

den  and  Louvain  are  famous. 
Since  the  erection  of  the  king- 
dom of  the  Netherlands,  in 
1811,  this  county  has  been 
fa.st  improving.  The  national 
Bible  Society  is  highly  respec- 
table, and  the  means  of  educa- 
tion are  diffused  throughout 
the  country. 


DEN.MARK. 

The  Danes  have  formerly 
taken  an  active  part  in  Mis- 
sions to  the  Heathen,  particu- 
larly in  India,  and  have  par- 
ticularly countenanced  the  Uni- 
ted Brethren  inGreenland,  and 
in  the  West-India  Islands. 
They  had  also  the  honour  to 
patronize  and  foster  the  Bap- 
tist Mission  at  Serampore, 
when  discountenanced  by  our 
Ea.st  India  Company.  The 
King,  it  is  said,  has  expressed 
a great  desire  for  the  instruc- 
tion of  his  subjects,  and  the 
British  system  of  Education  is 
intended  to  be  introduced. 
The  * Scriptures  have  been 
printed  at  Copenhagen  in  the 
Icelandic  Dialect,  for  the  use 
of  Iceland. 


SWEDEN. 

A Bible  Societj’  has  been 
formed  at  Stockholm,  which 
has  co-operated  with  that  in 
London,  in  printing  the  Scrip- 
tures in  the  Swedish  language 
and  that  of  Lapland.  The 
Stockholm  Society  is  also  ac- 
tive in  the  circulation  of  Re- 
ligious Tracts  in  those  lan- 
guages. A Bible  Society  has 
been  also  formed  at  Abo  in 
Finland,  by  the  aid  of  the  Lon- 
don Society,  for  the  printing 
of  the  Finnish  Scriptures,  to 
which 


222 


TABULAR  APPENDIX. 


R*lieious  Denomir>ntinn.i.  &r. 

Present  State  of  Religion,  See. 

4,000,000.  The  government 
of  Sweden  is  a limited  monar- 
chy—of  Norway  monarchical. 

The  latter  liingdom,  which 
has  long  been  in  a state  of  par- 
tial civilization,  is  expected  to 
derive  much  benefit  from  its 
».nion  with  Sweden. 

which  the  present  Emperor  of 
Russia  has  contributed  5000 
rix-dollars.  There  are  many 
Scientific  and  Library  socie- 
ties in  this  country,  and  in- 
I creasing  attention  is  paid  to 
the  establishment  of  primary 
schools.  Most  of  the  children 
are  taught  to  reail.  The  pres- 
ent monarch  is  anxious  to 
make  himself  and  his  family 
popular  with  his  native  sub- 
jects by  promoting  their  best 
interests  and  general  happi- 
ness. 

PRUSSIA. 

Lutherans,  Calvinists,  and 
Catholics,  with  a free  tol- 
eration to  others  ; which 
may  partly  be  attributed  to  the 
infidel  principles  of  Frederick 
the  Great,  and  partly  to  the 
influence  of  Protestant  princi- 
ples in  the  country.  It  is 
doubtful  whether  this  general 
toleration  has  been  favourable 
to  the  interests  of  religion. 
Population  8,000,000.  Gov- 
ernment, hereditary  monarchy. 
I'he  military  profession,  from 
the  time  of  Frederick  the 
Great,  has  been  very  popular 
HI  Prussia,  and  education  has 
been  too  much  neglected.  At 
this  time  many  of  the  Prussian 
States  are  well  furnished  with 
elementary  schools. 

PRUSSIA. 

Berlin  is  famous  for  an  ex- 
cellent Seminary  for  the  Edu- 
cation of  Protestant  Ministers  ; 
and  several  Missionaries  to  the 
heathen  have  been  furnished 
from  that  quarter  to  different 
Societies  in  England.  A Bible 
Society  was  formed  at  Berlin 
in  1806,  to  which  the  King 
himself  was  both  a contributor 
and  patron. 

SAXONY 

Is  to  be  divided,  which  will 
give  nearly  a million  of  sub- 
jects to  Prussia  (included  i 
above)  and  leave  about  1,200,-  j 
000  subjects  under  the  old  gov- 
ernment.  'I’he  inhabitants  are 
chiefly  Lutherans  orCalvinists. 
Population  1,000,000.  Gov- 
ernment, monarchical. 

POLAND 

SAXONY. 

Little  is  known  of  the  reli- 
gious state  of  Saxony,  which 
aas  been  wholly  occupied  with 
political  events.  Yet  no  one 
:an  contemplate  the  religious 
listory  of  this  country  without 
he  deepest  interest.  The  na- 
ive country  of  Luther  and  the 
:radle  of  the  Reformation,  Sax- 
ony 

TABULAR  APPENDIX. 


223 


U'trlif'ious  De7iominalions,~iic. 


i 

! 

i 


POLAND. 

Catholics,  with  toleration 
to  Protestants  under  certain 
disabilities.  The  Lutherans 
are  governed  by  a consistor}', 
and  the  Calvinists  by  a Prin- 
cipal and  three  Seniors.  This 
state  is  about  being  again 
formed  into  a distinct  govern- 
ment, under  the  protection  of 
Russia.  Transylvania  in  1787 
contained  20,700  Socinians, 
usually  called  the  Polish 
Brethren.  Population  6.000,- 
000.  Government  of  the  pres- 
ent “ Kingdom  of  Poland,”  a 
constitutional  monarchy,  vest- 
ed in  a viceroy,  who  is  ap- 
pointed by  the  Emperor  of 
Russia  ; with  a Senate  of  thirty 
members  ; and  a diet  of  77 
deputies. 


Prfstnl  State  of  Rdiginn,  (ze. 

ony,  like  Judea,  has  now  lost, 
to  a great  degree,  its  share  in 
the  privileges  of  the  Church  of 
Christ.  1 he  greater  part  of 
the  population  are  nominally 
Lutnerans,  though  far  degener- 
ated from  the  principles  and 
practices  of  the  Reformers. 
The  present  reigning  family, 
and  a part  of  the  subjects  are 
Catholics.  Some  sciences  are 
much  cultivated,  and  the  lower 
classes  are  generally  taught  to 
read  and  write.  The  annual 
Book-fair  at  Leipsic  is  the 
greatest  in  Europe. 

POL.VND. 

The  plan  of  a Bible  Society 
for  this  countrj'  is  just  formed 
under  the  auspices  of  the  Em- 
peror Ale.xander.  The  prin- 
cipal part  of  this  fine  country 
is  in  feudal  lordships,  the  most 
of  the  people  are  very  ignorant, 
and  the  state  of  religion,  con- 
sequent!}’, low.  Inhere  are 
more  Jews  in  Poland  than  in 
any  other  country  in  Europe. 
Their  number  has  been  esti- 
mated at  2,000,000.  They 
possess  a great  part  of  the 
trading  capital  of  the  nation. 
And  should  it  please  the  God 
of  Jacob  to  dispose  them  to 
unite  their  exertions  to  “ as- 
semble the  outcasts  of  Israel, 
and  gather  together  the  dis- 
persed of  Judah  from  the  four 
corners  of  the  earth,”  to  the 
fold  of  Christ,  it  would  seem 
they  might  be  able  to  elfect  it. 
There  is  no  efficient  system  of 
Education  for  the  poor  in  thr* 

. country.. 


224 


TABULAR  APPENDIX. 


Religious  Denovnnalions,  &c. 

AUSTRIA,  Hungary,  and  Bohe- 
mia. 

The  Established  Religion 
of  this  great  Empire  was  the 
Catholics,  but  from  the  inter- 
rr'xture  of  Protestant  states, 
contains  a considerable  number 
of  Lutherans,  Calvinists  and 
other  Protestants  of  all  denom- 
inations ; and,  by  the  new 
Constitution,  there  is  to  be  a 
perfect  equality  of  rights  and 
privileges  among  the  Roman 
Catholic,  Lutheran,  and  Cal- 
vinistic  churches.  In  Hungary 
it  was  calculated  in  1787,  that 
the  Catholics  and  Protestants 
were  nearly  equal  ; besides 
which,  this  kingdom  was  stated 
to  contain  223,000  Jews,  50,- 
000  Gypsies,  and  a great  num- 
ber of  Greek  Chrstians.  Popu- 
lation 20,0007000.  Govern- 
ment, monarchical,  nearly  ab- 
solute. 


SWITZERLAND,  PicdmOIlt,  ^C. 

Switzerland  is  divided  into 
22  Cantons  : those  of  Berne, 
Zurich,  Lc.  are  Calvinists  ; 
Uri,  Schweitz,  ^c.  Catholic  ; 
some  aie  composed  of  both  Re- 
ligions, and  the  French  intro- 
duced a considerable  portion  of 
infidelity.  The  Vallais,  or  in- 
habitants of  the  vallies  of  Pied- 
mont, were  fonnerly  called 
Waldenses, 


Present  i>late  of  Religion,  SicT' 


AUSTRIA. 

The  establishment  of  Bible 
and  Missionary  Societies  in  va- 
rious parts  of  Germany  must 
greatly  subserve  the  cause  of 
Christianity.  On  its  being 
represented  to  the  British  and 
Foreign  Bible  Society,  in  Lon- 
don, that  there  were  upwards 
of  a million  of  Protestants  in 
Hungary,  who  were  in  great 
want  of  Bibles,  and  too  poor 
to  purchase  them,  6001.  was 
given  for  the  formation  of  a So- 
ciety in  that  country,  for  print- 
ing and  circulating  the  Scrip- 
tures in  the  Hungarian  and 
Sclavonian  dialects,  which  has 
been  effected.  Bible  Societies 
have  also  been  lately  formed 
at  Dresden  and  Hanover.  The 
United  Brethren  have  spread  a 
sweet  savour  of  Evangelical 
Religion  throughout  Bohemia, 
Moravia,  and  various  other 
parts  of  Germany,  from  whence 
also  they  have  sent  Missiona- 
ries to  the  remotest  parts  of  the 
earth.  Some  of  the  Austrian 
Universities  are  richly  endow- 
ed, but  the  great  principles  of 
education  are  but  indifferently 
understood  in  that  country,  and, 
among  the  more  numerous 
classes  of  the  community,  is 
much  neglected. 


SWITZERLAND. 

The  Canton  of  Basle  has  of 
late  been  remarkable  for  ac- 
tivity in  promoting  the  circu- 
lation of  the  Scriptures,  and  the 
cause  of  Missions,  so  long  as 
they  had  any  means  left  them- 
The  modern  Waldenses,  which 
are  a simple  and  pious  people, 
are  divided  into  13  parishes 
with  each  a minister  ; they  had 
formerly 


TABULAR  APPENDIX. 


Religious  Di'nominalionf,  &'■. 

WaJdenseSjOf  which,  there  are 
.'till  some  remains  ; but  a great 
part  of  the  people  were  driven 
by  a long  and  cruel  persecu- 
tion within  the  pale  of  the  Ro- 
man Church,  in  which  they 
still  continue.  Population  4.- 
000,000.  Government — each 
Canton  is  an  independent  re- 
piiblic,  but  the  whole  are  uni- 
ted in  a confederacy,  governed 
by  a general  diet.  In  some  of 
the  Cantons  the  government  is 
democratic,  but  in  most  of  them 
It  IS  ddigarchic  with  few  lim- 
i be  government  of  Pied- 
mont is  monarchical. 


fraftce. 

. Catholics,  with  free  tolera- 
tion to  Protestants,  who  are 
very  numerous  in  the  South  of 
r ranee,  but  with  a great  num- 
ber of  Infidels  throughout  the 
country.  Jews,  and  all  other 
denominations,  are  likewise  tol- 
^ateil  Population,  24,000,- 
^®^^^0''e™meHt,limited  mon- 


a<25 

rrjHul  Stute_  oT^igi^Sze. " 

formerly  15  great  schools,  OO 
smaller,  and  two  Latin  schools. 
Both  the  ministers  and  school.s 
s^ubsisted  m a great  measure 
lYiCbarifable  assistance  from 
Holland  Switzerland,  and  even 
England  ; but  the  events  of 
the  late  war  have  reduced 
them  to  much  WTetchedness 
and  misery.  Ever  since  the 
establishment  of  the  free  insti- 
tutions of  Switzerland,  this 
country  has  been  much  distin- 
guished for  the  general  infor- 
mation ol  its  citizens.  The 
Protestant  Cantons,  at  least 
b®''C  educated  their  children 
as  well  as  any  part  of  Europe. 
Geneva,  the  largest  city  in  the 
countiy,  where  the  Reforma- 
tion was  matured  by  Calvin 
and  his  associates,  and  which 
became  the  nursery  of  the 
Presbyterian  church,  has  al- 
ways taken  the  lead  in  educa- 
lion,  and  has  now  a very  fiour- 
jshmg  university.  At  present, 
Bwilzerland  is  recovering  from 
the  desolations  of  the  late  war'-. 
Education  is  provided  for  by 
tjie^poj  t of  Primary  Srhnnic 


FRANCE. 

In  the  South  of  France  the 
gospel  IS  heard  with  eagerne.ss 
and  evangelical  ministers  from 
other  countries  are  received 

liberty  ot  conscience  is  alfow- 
[ed,  and  there  is  an  university 
; or  the  education  of  the  pro^ 

: testant  clergy.  Mr.  Alartin  a 
young  minister  from  Rour- 
dean.K,  is  now  in  England  for 
the  expre.ss  purpose  of  learn- 
ing the  new  'y,'feiii  of  educa- 

j It  into  his  native  country.  Re- 
ligious 


20 


H2U 


TABULAR  APPENDIX. 


Hehgioiis  iJeiiuini7ialio)Ui,  &c. 


SPAIN  AND  PORTUGAL. 

Catholics,  without  ToleratioH 
to  any  otlier  Denomination. — 
The  late  Cortes  shewed  a dis- 
position to  enliffhlen  the  peo- 
ple, and  tolerate  Protestants  ; 
but  Ferdinand  V^Il.  since  his 
return  has  re-establislied  the 
order  of  Jesuits,  and  the  Inqui- 
sition ; and  liberal  men  have 
been  made  the  objects  of  per- 
secution.— The  Catholic  Cler- 
gy in  Spain  are  estimated  at 
5^00,000,  and  in  Portugal  but 
little  less.  In  Portugal  the 
same  bigotry  and  superstition 
prevails,  but  the  assistance 
they  have  received  from  the 
English  inclines  them  to  some- 
what more  liberality  ; and 
English  Protestants  may  live 
unmolested,  though  not  belov- 
ed. Population,  13,000,000.  ' 
The  Government  of  Spain  is  a 
lihnifed  hereditary  monarchy, 
the  power  of  making  laws  is 
tixed  in  the  Cortes  jointly  with 
the  King — The  Government  of 
Portugal  is  monarchical,  with 
a Cortes  like  that  of  Spain. 


Freseut  Stole  of  Religion,  ,Vc. 

ligious  toleration  and  the  gen- 
eral distribution  of  landed 
property,  effected  by  the  late 
changes  in  France,  have  given 
a spring  to  education  among 
that  wealthy  and  active  peo- 
ple which  is  likely  to  produce 
the  happiest  effects.  The  pro- 
tesfants  are  making  great  ex- 
ertions to  promote  the  interests 
of  religion  and  education,  with 
much  encouragement  and  suc- 
cess. Here  are  22,300  “ Pri- 
mary Schools.”  Still  the  great 
majority  o|  children  are  with- 
out education. 


SPAIN. 

The  introduction  of  an  Eng- 
lish army  into  these  countries 
had  a tendency  to  weaken  the 
prejudices  of  the  people  against 
Protestants  as  heretics,  though 
there  is  little  to  recommend 
true  religion  in  the  general 
morals  of  the  soldiers.  Some 
of  the  late  Cortes  were  also  fa- 
vourable to  a reformation  of 
religion,  and  of  the  priests, 
which  has  been  lately  given  as 
the  true  reason  of  their  being 
so  obnoxious  to  the  present 
government,  which  is  certainly 
under  the  influence  of  the 
church.  The  Spanish  univer- 
sities, which  have  heretofore 
been  numerous,  and  all  their 
literary  institutions,  are  in  a 
low  state.  The  pernicious  ef- 
fects of  monastic  influence  have 
excluded  the  modern  improve- 
menl.s  in  education.  The 
country  appears  to  be  getting 
into  a settled  slate  under  the 
ancient  regimen  ; and  the  late  [' 
commotions,  it  would  seem,  < 
must  produce  an  activity  fa- 
vourable to  true  religion  and 
education.  The  operations  of 
the  press  are  rapidly  iucreas- 
ihgj  and  the  effect  is  sure. 


TABULAR  APPENDIX. 


227 


Helisious  DennininatioHi,  &c. 


IT^LY,  including:  Naples  and 
Sicily,  Sardinia,  &c. 

Rome  is  the  metropolis  of  the 
Cawo/jc  Church,  and  the  Pope- 
dom. No  toleration  to  Protest- 
ants can  be  expected  here, 
though  the  Pope  shews  some 
peculiar  civilities  to  the  Eng- 
lish nation,  for  which  he  has 
certainly  abundant  reason  : 
but  be  ha.s  complained  of  a 
protestant  church  being  allow- 
'^^nice.  There  are  9 or 
10,000  Jews  resident  in  Rome 
and  Its  vicinity. 

^^babitants  of  Naples 
and  Sicily  (about  six  millions) 
are  also  Catholics.  In  1782 
there  were  counted  in  Naples  j 
above  45.525  priests,  24,694 ' 
monks,  20,793  nuns  ; but  the  ! 
next  year  a decree  passed  to 
dissolve  4GG  convents,  which 
must  have  greatly  lessened 
*em.  Population  15,000,000. 
Oovernment.  monarchical. 


turkey  in  Europe,  with  the 

I^es  ot  the  Archipelago. 

The  Empire  is  Mahometan, 
and  1 deration  is  purchased  by 
the  payment  of  a capitation 
lax.  Of  Christians,  those  of 
-the  Greek  Church  are  far  the 
most  numerous,  and  are  in  some 
parts  (as  in  Moldavia  and  Wal- 
lachia)  admitted  to  places  of 
trust  and  honour.  The  Greeks 
m general,  are  subject  to  the’ 
ratnarch  ot  Constantinople  in 
ecclesiastical  matters  ; but 

n Armenians, 

yopts,  Ncstorians,  kc.  The 
Jews  are  very  numerous,  and 
subject  to  a chief  of  their  own 
na  tion.  Government  despotic 
ropulation,  8,000,000. 


Present  State  of  Religion.  S,t. 

IT^U.Y. 

A protestant  congregation 
has  been  lately  formed  at  Na- 
ples ; the  government  has 
granted  them  one  of  the  unoc- 
cupied churches  for  their  wor- 
ship, and  there  seems  a great 
disposition  to  listen  to  evangel- 
ical preaching.  It  is  said  al^, 
the  Pope  has  complained 
ot  the  protestant  worship  being 
, tolerated  at  Venice.  Catholic 
bigotry  has  long  had  le^s  influ- 
ence in  Italy  than  in  some  oth- 
er countries.  Little  of  reli- 
gion  remains  in  this  fine  couij- 
try  but  the  forms  of  the  cath- 
olic church.  The  state  of 
education  is  very  low.  And, 
although  monastic  influence  is 
declining,  the  indolence  of  the 
people  prevents  any  great  ef- 
lorts  lor  its  rev>val. 


TURKEY. 

It  is  hoped  among  the  Greek 
as  well  as  Protestant  Chris- 
tians, thinly  scattered  over  this 
empire,  may  be  found  the  seed 
ol  a future  Christian  church, 
whenever  it  may  please  God  to 
open  a door  tor  the  gospel  to 
enter  this  country.  Great  ef- 
forts are  made  by  the  Greeks 
amid  all  the  burdens  of  their 
oppressive  war,  to  restore  their 
ancient  literature.  Should  they 
©btain  their  independence,  of 
which  theiprospect  is  favoura- 
ble, there  is  reason  to  expect 
the  establishment  of  Christian- 
ity ainong  them,  on  gospel 
principles,  which  may  open  the 
way  for  the  restoration  of  the 
church  to  the  land  of  its  nativ- 
ity.  Frorn  thg  indolent  and 
dissolute  Turk  little  is  to  be 
expected. 


228 


TADLTLAR  APPExNDIX. 


JieOgious  Dineminations.  Szc. 

RUSSIA  in  fiurdpe. 

The  Greek  Church  is  ihe  es- 
tablishment in  this  country, 
with  a free  Toleration  to  Ras- 
koliiiks,  or  Dissenters,  as  well 
as  to  Catiiolics,  Protestants  and 
Jews. 

The  Church  is  guverned,  not 
by  the  patriarch  of  Constanti- 
nople, as  formerly  ; but  hv  a 
grand  national  council  of  fk- 
clesiastics,  in  which  the  Em- 
peror has  a layman  of  high 
rank  as  his  representative. 
The  church  service  is  perform- 
ed in  the  old  Sdavonian  lan- 
guage.— [Pinkerton.]  Popu- 

lation, 33,000,000.  Govern- 
ment, a Constitutional  mon- 
archy. 


Prtntnl  Stott  of  Reli^inn,  kc.  ' 
RUSSIA. 

The  emperor’s  patronage  of 
bible  societies  in  Petersburgh, 
Moscow,  &c.  cannot  but  have 
a favourable  aspect  to  the  cause 
of  true  religion.  Mr.  Pinker- 
ton  gives  a pleasing  account  of 
the  orthodoxy  of  the  Greek 
Church,  as  to  the  main  points 
of  the  Christian  religion,  and 
mentions  several  denominations 
of  Raskolniks  (or  Dissenters) 
who  discover  much  of  the  life 
and  power  of  religion.  Under 
the  munificent  patronage  ef  the 
emperor  and  the  benevolent 
exertions  of  many  of  the  nobil- 
ity, the  interests  of  education 
are  much  improving.  But 
much  is  to  be  done,  for  the 
greater  part  of  the  peasantry 
are  in  a most  ignorant  and  (k- 
pressed  state. 


ASIA. 

nussiA  in  Asia,  including  Sibe- 
ria, Kamschatka,  Uc. 

The  Greek  Church  is  the  es- 
tablished religion  in  all  the  civ- 
ilized provinces  ; but  with  a 
general  toleration  throughout 
this  vast  empire.  A great  part 
of  the  inhabitants  of  the  Desert 
are  Pagan  Tartars  of  the  Sam- 
man  religion.  Some  attach 
great  importance  to  the  form 
of  their  whiskers  •;  and  the  Al- 
taians are  so  fond  of  military 
show,  that  they  dress  up  their 
idol  deity  in  the  uniform  of  an 
officer  of  dragoons.  The  Kam- 
schatkans  have  been  converted 
to  the  Greek  religion  by  a ten 
years  exemption  fioin  all  tax- 
es ! Population,  3,000,000. 
OoverameHt,  inonarcliical. 


ASIA. 

RUSSIA  in  Asia. 

The  United  Brethren  have 
long  had  a missionary  estab- 
ii.shment  at  Sarepta,  and  the 
Russian  government  encourag- 
ed Protestant  settlements  on 
the  banks  of  the  Wolga.  Some 
3’ears  since  the  Edinburgh  mis- 
sionary society  also  attempted 
a mission  at  Karass,  near  As- 
trachan  : but  all  were  broken 
up  (at  least  for  the  present)  by 
the  calamitous  effects  of  the 
late  war.  The  missionaries  of 
both  settlements  have,  howev- 
er, in  the  mean  time  been  use- 
fully and  honorably  employed 
in  translating  the  New  Testa- 
ment, the  one  (whose  work  is 
already  in  circulation,)  into  the 
Turkish  language,  and  the 
other  into  that  of  the  Kalmuck 
Tartars,  many  of  whom  have 
embraced 


TABULAR  APPENDIX.  i29 


fittigtow  PtnomiHalions,  ilc. 


TURKEY  in  Asia. 

Mahometans  occupy  Pales- 
tine, or  the  holy  land,  Syria,  Me- 
sopotamia, and  other  countries, 
the  scene  of  Scripture  history  : 
but  there  are  also  many  Jews 
«nd  Christians,  of  various  de- 
nominations, who  are  indulged, 
by  paying  for  it,  with  living  un- 
der the  ecclesiastical  govern- 
ment of  the  respective  patri- 
archs, whether  of  Jerusalem  or 
Antioch,  Alexandria  or  Con- 
stantinople. The  same  may  be 
said  of  the  Nestorians,  Armeni- 
ans, and  other  reputed  sectaries. 
Population,  10,000,000.  Gov- 
ernment, monarchical,  and  irreg- 
ular, void  of  liberty. 

ARABIA. 

Mahometans,  Sabeans,  and 
Wahabees.  Population,  8 mil- 
lions. Government — Each  in- 
land tribe  is  under  the  govern- 
ment of  petty  princes, (orSheiks.) 
They  have  no  other  laws  than 
these  found  in  the  Koran. 


rresr/Ht  Stnlt  of  litUgioH,  &c. 

embraced  Chistianity  in  the 
Greek  Church.  A mission  is 
also  in  contemplation  to  the 
Mongol,  and  Manjur  Tartars, 
who  reside  in  that  part  of  Sibe- 
ria which  borders  on  the  Chi- 
nese empire. 

Bible  societies  have  been 
formed,  not  only  at  Petersburgh 
and  Moscow  under  royal  patron- 
age, but  in  the  provinces  of 
Esthonia  and  Livonia,  for  the 
express  purpose  of  printing  the 
New  Testament  and  religious 
tracts  in  those  dialects. 

TURKEY,  Arabia,  Persia,  Tar- 
tary. 

No  Mission  has  yet  been  at- 
tempted to  these  countries,  but 
the  way  is  preparing  by  printing 
the  Scriptures  in  almost  all  the 
various  languages  of  the  East. 
A mission  was  attempted  by  the 
late  Mr.  Bloomfield  at  the  Isle  of 
Malta,  with  a view  to  introduce 
the  gospel  into  the  Greek  Isles, 
and  eventually  into  Turkey  ; 
but  the  pestilence  which  raged 
there,  and  the  death  of  that  mis- 
sionary, have  hitherto  retarded 
the  object.  It  is  not,  however, 
forgotten.  Dr.  Naudi  has  been 
attempting  to  excite  attention  to 
it  among  the  Christians  residing 
on  the  borders  of  the  Mediterra- 
nean ; and  mentions  it  as  a pro- 
mising circumstance,  that  there 
have  been  of  late  rmiiiy  conver- 
sions of  Jews  residing  in  those 
parts.  A late  decree  in  Persia 
has  permitted  the  public  reading 
of  the  scriptures.  No  part  of 
the  world  affords  a more  invitintr 
!20*  scene 


23J 


TABULAR  APLLMMX. 


ll'lil'i'ns  IJtnominaiint)x,  Szc. 


Present  Stale,  of  Heliiritm,  Sic. 


TERSIA. 

Mahometans  of  the  sect  of 
All  (who  difler  from  the  Turks 
as  to  the  true  successor  of  Ma- 
homet ;)  also  Sulis  and  Gaurs, 
or  Gucbres,  the  disciples  of  Zo- 
roaster. Population,  10  mil- 
lions. Government,  absolute 
despotism  ; frequently  rigorous 
and  tyrannical. — The  King  is  re- 
garded as  master  of  the  lives 
and  property  of  his  subjects. 

TAUTARV. 

Mahometans,  Pagans,  and 
worshippers  of  the  Grand  La- 
ma.— [See  Shamans.]  Popula- 
tion G, 000, 000.  Government — 
controlled  by  independent  chiefs. 


CHINA. 

Pagans  of  various  sects,  but 
chiefly  worshippers  of  Foe. — 
There  are  some  Catholics, 
Greeks,  and  Jews  among  them, 
rather  by  connivance  than  legal 
toleration.  The  Russians  have 
a chinch  at  Pekin,  and  the  Jews 
a synagogue  at  Kai-song-fou. 
The  catholics  notwithstanding 
the  peisecution  they  have  met 
with,  boast  of  60,000  converts 
still  in  Pekin.  Population  250 
millions.  Government,  patri- 
archal and  despotic. 

JAPAN. 

Pa'rans,  particularly  Sintoos, 
Dudsoes,  and  a kind  of  m«ral 
philosophers.  [Sec  Japanese.] 

I’he  celebrated  Francis  Za- 
vier,  and  other  Jesuits,  com- 
menced a mission  here  in  1549, 

and 


scene  for  Christian  enterprise 
than  western  Asia.  The  truths 
of  God,  so  long  taught  in  those 
extensive  and  populous  coun- 
tiies,  by  the  labours  of  prophets 
and  apostles,  cannot  be  wholly 
obliterated  from  the  traditions 
of  the  people.  Their  present 
state,  from  all  the  facts  which 
we  obtain,  clearly  evinces  a de- 
gree of  preparation  for  the  re- 
ception of  the  gospel. 


CHINA. 

The  Jesuits  undertook  a mis- 
sion to  this  country  in  the  I6th 
century,  on  the  plan  of  blending 
the  catholic  religion  with  that  of 
Foe  and  the  philosophy  of  Con- 
fucius ; this  however  was  dis- 
approved by  Pope  Innocent  X. 
and  he  enjoined  a renunciation 
of  their  idolatries.  In  1788  it 
was  reported  that  the  catholics 
had,  in  the  course  of  30  years, 
made  27,000  converts  in  the 
province  of  Sushchuen,  and 
30,000  in  Nankin  ; but  a storm 
of  persecution  gathered  soon  af- 
ter this,  and  the  name  of  Chris- 
tianity became  peculiarly  obnox- 
ious in  China.  A Chinese 
Edict  has  lately  been  issued 
against  the  introduction  of  Mis. 
sionaries  and  their  books  into 
this  country,  yet  the  late  Dr. 

Morrison 


Keiil'ious  f)enomt7i'itiou3,  kc. 


TABULAR  APPENDIX. 

Present  Statt  of  Jtelicion,  Sle. 


and  were  followed  by  the  Fran- 
ciscans. 'I’heir  success  at  first 
was  rapid  and  extraordinary  ; 
but  their  imprudence  (as  is  as- 
serted) brought  on  a persecution 
which  lasted  40  years,  and  end- 
ed in  their  utter  extermination. 
Population,  23,000,000.  Gov- 
ernment, absolute  monarchy. 

THIBET,  or  TIBET. 

The  worship  of  the  Grand 
Lama  is  the  established  religion 
(see  Thibetians)  mixed  with  va- 
rious shades  of  Paganism.  Pop- 
ulation 2,000,000.  Subject  to 
China. 


INDIA  beyond  the  Ganges,  in- 
cluding the  Birman  Empire, 
Malaya,  Siam,  &c. 

The  Birman  and  Siamese 
Hindoos^  are  disciples,  not  of 
Brahma,  but  of  Boodu  ; but 
the  Malays  are  chiefly  Mahom- 
etans. Some  Dutch  and  Por- 
tuguese settlements  exist  in  dif- 
ferent parts  of  this  extensive 
country.  The  Catholics  boast 
of  300,000  converts  in  Ton- 
<iuin,  and  160,000  in  Chochin- 
China.  Population  20,000,000. 
Government,  chiefly  despotic. 


Morrison  has  long  been  employ- 
ed, at  Canton  and  Macao,  with 
indefatigable  labour,  in  itistruct. 
ing  the  natives  and  translating 
the  Scriptures  into  the  language 
of  that  vast  empire.  And,  hav- 
ing been  joined  by  Mr.  Milne, 
the  great  work  of  the  translation 
has  been  completed.  Though 
the  missionaries  may  not  be  al- 
lowed to  penetrate  to  the  interi- 
or of  the  empire,  they  find 
means,  by  the  assistance  of  the 
natives,  whose  curiosity  is  much 
excited,  to  convey  the  scriptures 
and  religious  tracts  into  many  of 
tlie  great  provinces.  There  are, 
already,  five  missionary  stations, 
and  nine  missionaries,  connect- 
ed with  which  are  thirteen 
schools.  The  gospel  is  occa- 
sionally preached  in  Chinese 
and  ftlalay.  Upwards  of  130 
thousand  Christian  publications 
have  been  printed,  besides  many 
copies  of  the  .Scriptures. 


INDtA. 

The  Baptist  Foreign  Mission 
Society  of  this  country  have  a 
mission  at  Rangoon,  in  the  Bir- 
man Empire,  in  connexion  with 
the  English  mission  at  Seram- 
pore.  This  is  conducted  with 
prudence'  and  great  persever- 
ance. And,  though  the  obsta- 
cles arising  from  the  sanguinary 
despotism  of  the  government, 
and  the  extreme  ignorance  and 
obstinate  paganism  of  the  peo- 
ple, are  great,  it  has  not  been 
without  success,  and  its  pros- 
pects arc  encouraging. 


TABULAR  APPENDIX. 


^■3t 


ReUswvs  Defiotninaliont,  &r. 

* — 

HINDOOSTAN. 

The  native  inhabitants  are 
Hindoos,  (followers  of  Bramah) 
Mahometans  and  I’ersees  ; 
among  whom,  about  14  millions 
are  reckoned  to  be  British  sub- 
jects. The  Afghans  are  sup- 
posed to  be  the  descendants  of 
the  ten  tribes  of  the  Israelites 
carried  into  captivity,  to  whom 
a nrissioii  is  projected  from  G. 
Britain.  It  is  mentioned,  in 
some  accounts,  that  there  is  a 
considerable  body  of  professing 
Christians  in  the  interior  of  the 
country.  In  the  report  of  Dr. 
Kerr,  the  Christians  of  St. 
Thomas  are  stated  at  70,  or 
80,000  ; the  Syrian  Catholics  at 
90,000,  and  the  Roman  Catho* 
lies  (strictly  so)  at  35,000.  For 
the  use  of  the  Syrian  Christians, 
a Malayan  version  of  the  New 
Testament  has  been  lately  print- 
ed at  Bombay. 

For  the  religion  of  the  natives 
see  Hindoos  and  Yogeeys.  The 
forms  of  government  are  various, 
but  chiefly  monarchical.  Pop- 
ulation IW, 000, 000. 


Presenl  iiiale  jf  Rtligion,  tee. 

HtNDOOST.\N. 

Almost  all  the  existing  Mis- 
sionary Societies  have  made  at- 
tempts to  convert  the  Hindoos. 
The  “ Society  for  promoting 
Christian  Knowledge”  has  Mis- 
sionaries at  Trinchinopally, 

I Tanjore,  Madras,  and  Cudda- 
lore.  The  Danes  while  they 
had  possessions  in  the  East  In- 
dies, where  active  in  this  good 
work.  The  Baptists  have  been 
particularly  successful  besides 
the  settlement  at  Serampore, 
they  have  missionaries  at  Cutwa, 
Goamalty,  Dinagepore,  Saddo- 
mahl,  &c.  in  Bengal,  and  in 
other  parts  of  India.  Calcutta 
itself  is  not  the  seat  of  infidelity 
as  formerly  ; but  contains  many 
hundred  serious  Christians  in  all 
the  ranks  of  society. 

The  Missionary  Society  (of 
London)  has  missionaries  in  V i- 
zigapatam,  ISIadras,  Ganjam, 
Bellary,  Chinsurah,  Oodagerry, 
&c.  The  Society  for  missions 
to  Africa  and  the  East  have  also 
two  or  three  missionaries,  with 
native  readers  and  catechists  ; 
and  there  are  perhaps  among  all 
the  Societies,  nearly  lOO  per- 
sons engaged  in  the  instruction 
of  100  millions  of  inhabitants  ! 

The  United  Brethren  had  a 
Mission  in  the  neighbourhood  of 
Tranquebar,  and  attempted  one 
in  the  Nicobar  Islands,  but  both 
have  failed. 

An  .Auxiliary  Bible  Society 
has  been  formed  at  Calcutta  to 
co-operate  with  the  Society  in 
London,  and  with  the  Baptist 
missionaries' 


TABULAR  APPENDIX. 


233 


Re!ie;wus  Denominations.  Ke. 


ASIATIC  ISLES,  Ceylon,  Celebes, 
Borneo,  Java,  &.c. 

Pagans  and  Mahometans,  with 
an  intermixture  of  European  set- 
tlers of  various  nations.  The  in- 
habitants of  Amboyna,  a Dutch 
settlement,  were  in  1796  more 
than  45,000,  among  whom  were 
nearly  16,000  protestants,  and 
about  23  Christian  chapels.  The 
native  religion  of  C^lon  is  the 
same  as  that  of  the  Birmans  ; be- 
sides which  it  is  said  to  contain 
100,000  protestants,  a great  num- 
ber of  papists,  and  in  the  whole 
about  a million  and  a half  of  in- 
habitants. Population  20  mil- 
boHs.  Govetmnent  chiefly  des- 
potic. 


Present  Slate  of  ReHjcion,  izc. 

missionaries,  in  translating  and 
printing  the  scriptures  in  every 
considerable  language  of  the 
East  ; and  great  progress  has 
been  already  made  in  this  im- 
portant work.  The  American 
mission  at  Bombay,  with  branch- 
es in  the  vicinity,  was  establish- 
ed in  1814,  and  has  been  con- 
ducted with  great  prudence  and 
fidelity.  It  has  sustained  severe 
trials  from  the  ravages  of  dis- 
ease, but  has  been  favoured  with 
much  success.  Great  exertions 
are  made  for  the  instruction  of 
native  children,  and  the  mission- 
aries have  more  than  a thousand 
in  their  schools.  


ASIATIC  ISLES. 

The  London  missionary  society 
has  3 missionaries  at  Batavia,  the 
capital  of  the  Isle  of  Java,  under 
I protection  of  the  British  govern- 
ment, one  of  whom  is  invited  to 
! Amboyna,  the  chief  of  the  Mo- 
lucca Isles.  Here  many  Chinese 
reside,  and  others  trade,  by 
whom  it  is  expected  Christianity 
may  be  carried  into  the  heart  of 
China.  The  same  society  has 
two  or  three  missionaries  in  Cey~ 
Ion,  and  the  Baptists  one.  The 
Methodists  have  also  very  re- 
cently commenced  a mission  in 
this  island,  and  all  have  been 
very  favourably  received.  A 
bible  society  was  formed  at  Co- 
lumbo,  in  this  island,  1812. — 
The  American  mission  at  Cey- 
lon, established  in  1816,  is  in  a 
very  prosperous  state.  It  occu- 
pies several  stations,  and  has  not 
less  than  800  adults  and  children 
in  its  schools.  A ph3’sician  and 
a printer  are  attached  to  the  mis- 
sion. A considerable  portion  of 
the  natives  of  Ceylon  and  some 
parts  of  India  are  able  to  read. 


234 


TABULAR  APPENDIX. 


Religiout  Uennminalions,  Sic. 

ATTSTR^I..A.SXA. 

Under  this  term  are  compre- 
hended the  vast  and  innumera- 
ble islands  of  the  South  Sea. 

NEW  HOLLAND. 

Geographers  are  not  yet 
agreed  whether  to  call  this  a con- 
tinent or  an  island,  or  several  ad- 
jacent islands  ; the  whole  length 
being  1.960  miles,  and  its  breadth 
1680,  which  is  nearly  two  thirds 
the  size  of  Europe,  besides  the 
surrounding  islands.  The  ori- 
ginal inhabitants  are  savages  of 
two  or  three  races,  and  in  the 
lowest  state  of  barbarism.  In 
1770, Captain  Cook  took  posses- 
sion of  the  eastern  coast  in  the 
name  of  his  Britanic  Majesty, 
and  called  it  New  South  \Vales, 
and  here  a colony  has  been  set- 
tled, at  Sidney  Cove,  chiefly 
formed  of  convicts  from  Great 
Britain.  Dr.  Carey  estimated 
the  population  at  twelve  millions ; 
but  I can  find  no  authority  to  jus- 
tify such  a calculation  ; the  coast 
is  thinly  peopled,  and  great  part 
of  the  interior  perhaps  uninhab- 
ited. Van  Dieman’s  Land,  for- 
merly supposed  a part  of  New 
Holland,  is  found  to  be  a sepa- 
rate island.  On  mature  consid- 
eration I cannot  rate  the  whole 
population  at  more  than  four 
millions. 


NEW  ZEALAND,  Ncw  Guinea, 
New  Britain  and  Ireland,  &c. 

New  Zealand  is  the  most  con- 
siderable island  in  this  neigh- 
bourhood, being  about  600  miles 
in  length,  and  150  broad.  The 
others  are  inferior  islands,  differ- 
ing greatly  in  population,  but  the 
whole  probably  not  exceeding 
1,000,000. 


Pretent  State  of  Rtligton.  Sic. 

AUSTKAXASIA. 

NEW  SOUTH  WALES. 

At  Sidney  Cove,  in  1 809,  the 
population  amounted  to  between 
8 and  9000,  and  has  been  grad- 
ually increasing.  The  go^el  is 
preached  by  Mr.  Marsden,  Chap- 
lain to  the  Colony,  and  Schools 
opened  under  his  patronage. 
Several  of  the  missionaries  sent 
to  the  South  Seas  have  occasion- 
ally resided  and  preached  here  ; 
schools  have  been  opened  both 
for  the  Europeans  and  natives, 
and  one  of  them  has  met  with 
vciy  encouraging  success  in  his 
attempts  to  teach  the' latter,  who 
prove  far  more  docile  (ban  wtis 
expected. 


NEW  ZEALAND. 

An  island  (600  miles  in  length 
by  150)  has  been  lately  made  a 
missionaiy  station,  by  the  Church 
Society  for  missions  to  Afrita 
and  the  East. 


TABULAR  APPENDIX. 


:23j 


HUisious  Uenomtnalions,  &r, 

poLyNESi-4,  Pelew  Isles,  La- 
drones,  Carolines,  Sandwich 
Isles, Marquesas,  Society  Isles, 
&c. 

After  all  that  Navigators  have 
said,  I dare  not  reckon  the  in- 
habitants of  these  islands  at 
more  than  the  preceding.  Pink- 
erton remarks  that  navigators 
have  overrated  them  at  least  ten 
to  one. 

Marquesas,  Society  Islands,  &c. 

This  is  proved  to  be  the  case 
with  Capt.  Cook  : and  it  is  not 
likely  that  either  Forster  or  La 
Perouse  were  more  accurate. 
Otaheite  had  been  rated  at  160,- 
000.  The  missionaries  found 
it  to  contain  little  more  than 

16.000.  On  the  other  hand,  Mr. 
Pinkerton,  who  makes  this  re- 
mark. has  been  quite  as  much 
mistaken  in  under-rating  the 
population  of  some  other  places, 
particularly  the  Cape.  1 take 
the  population  collectively  at 

1.000. 000. 


Prntent  Stale  of  litliaion,  Sic. 

OTAHEITE. 

This  is  the  only  one  of  these 
islands  on  which  a permanent 
mission  has  been  established,  af- 
ter the  perseverance  of  more  than 
20  years.  The  king  himself  has 
made  a profession  ol  Christian- 
ity, though  not  a very  honourable 
one  ; schools  have  been  e.stab- 
lished  to  instruct  the  natives, 
particularly  their  children.  A 
Christian  church  has  been  form- 
ed among  the  natives  of  Otaheite, 
and  civilization  may  be  errpect- 
ed  to  advance  rapidly.  Mission- 
aries are  solicited  for  some  of  the 
other  islands.  On  the  whole,  no 
Pagan  country  in  modern  times 
has  been  Christianized  with  more 
success,  than  the  islands  of  the 
South  Seas. 


AFRICA. 

States  of  Babary. 

Mahometans,  with  a considera- 
ble number  of  Jews  ; but  few 
Christians,  excepting  what  are 
in  a state  of  slavery.  Population 
3,000,000.  Government,  des- 
potic. 


North  Western  Coast. 

This  district  comprehends  a 
great  number  of  independent 
tribes  or  nations,  as  the  Monsel- 
niines. 


AFRICA. 

Barbary. 

Christianity  can  be  expected 
to  make  no  progress  in  these 
states  while  the  system  of  Piracy 
is  tolerated,  and  every  Christian 
j made  a slave  : but  it  is  hoped 
the  restoration  of  peace  in  Eu- 
rope, will  lead  to  the  suppression 
of  this  system  of  cruelty  and 
violence. 


Western  Coast. 

Towards  the  end  of  the  last 
century  a Company  of  Benevo- 
lent persons,  in  this  country, 
formed  a settlement  with  a view 
to  the  civilization  of  Africa  and 

the 


236 


TABULAR  APPENDIX. 


Religious  Dtnuminalifins,  Sic. 

mines,  Mongcarts,*  Foulahs, 
Jaloofs,  Feloops,  Mandangos, 
and  many  others,  as  far  interior 
as  the  Great  Desert.  Most  of 
these  are  Pagans,  except  the 
Foulahs,  who  are  Mahometans, 
as  are  also  the  wandering  inhabi- 
tants of  the  Desert.  The  Fou- 
lahs are  a very  powerful  nation, 
and  make  war  on  their  neigh- 
bours to  procure  slaves  for  the 
Europeans.  Population  4,000,- 
000. 


Nigritia,  or  Negroland,  and  the 
coast  of  Guinea, 

Runs  far  across  the  continent 
on  the  North  side  of  the  great 
chain  of  mountains,  and  furnish- 1 
es,  as  well  as  Guinea,  a consid- 
erable portion  of  victims  for  the 
slave  trade.  Some  of  these  parts 
are  very  populous,  as  they  must 

* A Jew  18  not  suffered  to  enter  this 
country  under  pain  of  being  burnt 
alive. 

be, 


Present  Stale  of  Religion,  &e. 

the  extermination  of  the  Slave 
Trade  ; but  the  settlement  was 
destroyed  by  some  French  ships, 
and  afterwards  given  up  to  the 
British  government.  Mr.  Ny- 
lander  is  chaplain  of  the  Colo- 
ny ; and  in  1811  the  Wesleyan 
Methodists  sent  out  Missionaries 
thither. 

The  Church  Society  for  Mis- 
ison?  to  Africa  and  the  East  have 
stations  at  Bashia  and  Canofee 
(both  on  the  Rio  Pongosl  where 
they  have  erected  Churches  and 
founded  Schools.  The  govern- 
ments of  Great  Britain  and  the 
United  States  have  lately  enter- 
ed into  a Convention  for  the  pur- 
pose of  effecting  a total  suppres- 
sion of  the  slave-trade,  on  the 
coast  of  Africa,  so  long  the  bane 
of  that  degraded  countiy.  In 
this  design  it  is  expected  that  all 
Christian  nations  will  concur. 
Should  this  measure  succeed, 
and  the  present  attempts  to 
establish  colonies  of  civilized 
coloured  people,  on  the  western 
coast,  be  found  practicable,  the 
prospects  that  Africa  may  be- 
come civilized,  will  be  more  fa- 
vourable than  they  have  been  for 
ages. 


TABULAR  APPENDIX. 


237 


RfhSious  DetiOininalionn.,  kc. 

Present  State  of  Religion,  &c. 

be  to  furnish,  as  it  is  said  they 
did,  100,000  slaves  annually  to 
the  West  Indies.  The  king  of 
Benin,  who  possesses  but  a small 
part  of  this  territory,  is  said  to 
be  able  to  raise  an  army  of  100,- 
000.  Widah  is  also  very  popu- 
lous, and  Haussa  has  been  said 
(falsely  no  doubt)  to  be  more 
populous  than  London.  The 
French  have  agreed  to  give  up 
the  slave  trade  north  of  Cape 
Formosa.  Population  six  mil- 
lions. 

South  Western  Coast. 

This  includes  the  Kingdoms 
of  Loango,  Congo,  Angola,  and 
the  extensive  country  of  the  Ja- 
gas,  and  many  other  tribes  as  far 
south  as  the  Damaras.  The  Por- 
tuguese sent  Catholic  missions 
to  some  of  these  countries  as 
early  as  the  15th  century  ; and 
some  converts  have  been  made  to 
their  Christianity,  but  in  general 
this  part  of  Africa  is  involved  in 
Paganism.  See  J\'egroes.  Popu- 
lation, three  millions. 

South  West  Coast. 

In  the  15th  century  some  Por- 
tuguese missionaries  persuaded 
the  King  of  Congo  and  his  sub- 
jects to  receive  the  Roman  Cath- 
olic Religion  ; and  they  were 
followed  by  some  others  ; but 
they  soon  revolted  again  to  Pa- 
ganism, and  have  not  yet  been 
visited  by  Protestant  missiona- 
ries. 

Damara,  Namaquas,  and  Coran- 
nas. 

The  Damaras  are  divided  into 
hve  tribes  ; those  who  reside 
near  the  coast  are  very  poor,  and 
many  become  servants  to  the 
Namaquas  : farther  inland  some 
become  rich  in  cattle  (the  only 
riches  of  those  countries)  and 
upon  the  death  of  such,  the  horns 
and  bones  of  the  animals  they 
have  consumed  are  laid  upon 
their  graves  as  trophies.  They 
are  naturally  mild,  and  treat 
their  prisoners  with  humanity. 
The  Namaquas  are  known  to 
have  10  tribes,  and  the  Coran- 
nas  15.  [Campbell.]  Population 
one  million. 

DAMARA,  &c. 

The  Missionary  Society  (of 
London)  have  two  settlements  in 
the  Namaqua  Country,  Pella 
and  Mr.  Schmelin’s  station  on  the 
Orange  River  ; also  one  among 
the  Corannas,  called  Orlani 
Kraal,  and  more  recently  Bethes  - 

21 


238 


TABULAR  APPENDIX. 


Religious  lJen»minnlions,  Six. 


Cobny  of  the  Cape.  I 
Calvinists^  and  chiefly  Dutch- 1 
men  : the  settlement  having 

been  peopled  from  Holland  ; but 
general  toleration  prevails  under 
certain  restrictions.  The  popu- 
lation in  1810  was  ascertained  to 
exceed  81,000,  ol  whom  60,000 
were  Hottentots  or  slaves. 


Boshesinen’s  Country,  and  Caf- 
fraria. 

The  Boshesmen,  or  Bushmen, 
are  a wild  nation  with  no  settled 
abode,  who  traverse  the  country 
to  the  extent  of  8 or  9 degrees  of 
longitude,  and  plunder  when- 
ever they  can  find  opportunity. 
The  term  Caffraria,  or  the  land 
of  Infidels,  w'as  probably  given  to 
this  countiy  by  the  Arabs,  and  it 
is  certain  they  are  in  the  rudest 
state  of  Heathenism  ; but  their 
country  is  far  more  populous  than 
that  of  the  Bushmen,  or  the  Co- 
rannas.  These  nations,  with  the 
inhabitants  of  the  Cape,  may 
form  a population  of  one  million. 
Governed  by  chiefs. 


Griquas,  Bootchuanas,  and  othei 
neighbouring  Nations. 

These  are  numerous  and  pow- 
erful, the  city  Latakoo  alone  has 
about  8000  inhabitants  : and  the 
capital  of  Makquauas  is  3 times 

as 


Prestnl  Utale  of  Religion,  Su. 

CAPE. 

The  United  Brethren  have  long 
had  two  flourishing  Settlements 
in  this  colony — one  at  Groene 
(formerly  Bavian’s)  Kloof— the 
other  at  Genadendal  (Gnaden- 
thall)  or  Grace  Vale. 

The  Missionary  Society  (of 
London)  have  several  settle- 
ments in  these  parts — viz.  at 
Stellenbosh  (between  the  Mora- 
vian Stations) — at  Tulbach  or 
Rodesand,  where  Mr.  Vos  re- 
sides— at  Zurbrak  near  Zwellen- 
dam — at  Hooge  Kraal  in  George 
Drosdy  : and,  towards  the  east 
end  ot  the  Colony,  at  Bethels- 
dorp  near  Algoa  Bay,  which  was 
founded  by  Dr.  Vanderkemp: 
but  as  this  last  has  been  found  an 
inconvenient  situation  for  a Mis- 
sion, a new  Settlement  has  been 
formed  farther  East  (on  a spot 
pointed  out  by  the  Governor) 
and  called  Theopolis,  which  may 
at  present  be  considered  as  the 
principal  missionary  station  of 
{his  Society  in  South  Africa.  An 
Auxiliary  Missionary  Society 
exists  here,  and  another  in  Graaf 
Reynet,  which  approaches  the 
limit  of  the  Colony  tow'ards  Caf- 
fraria. Here  resides  Mr.  Kicher- 
er,  the  minister,  and  the  3 con-, 
verted  Hottentots,  who  visited 
England  in  i803,  4 ; a great  re- 
vival of  religion  has  recently 
taken  place  in  all  these  stations  : 
and  several  African  Preachers 
(one  a Hottentot)  have  been  ap  • 
p^ointed  as  Itinerants  to  assist  the 
European  missionaries. 

GRiqUAS. 

The  same  Society  have  a mis- 
sion at  Claarwater,  now  called 
Griqua  Town,  where  King  Gika 
and  his  people  profess  great 
respect  for  Dr.  Vanderkemp, 
who 


TABULAR  APPENDIX. 


239 


~'^eligtous  Denominahoru,  &c.  j Present  State  of  Religifin,  &c. 

as  large.  They  are  all  Pagans.  i who  resided  some  time  among 
rn knii  T Population  one 


[Campbell.] 
million 


EASTERN  COAST. 

Tambookies,  Mambookies,  and 
the  inhabitants  of  the  coast,  as 
far  as  Delagoa  Bay,  are  Pagans 
and  Mahometans,  mixed  with 
some  Portuguese  Christians,  who 
of  course  are  Catholics.  Popu- 
lation one  million. 


them. 

The  King  of  Latakoo,  on  a 
visit  from  .Mr.  Campbell,  ex- 
pressed his  willingness  to  receive 
missionaries,  and  promised  to 
be  a father  to  them.  A mission 
ife  therefore  immediately  design- 
ed to  Latakoo,  and  to  Malapeet- 
ze,  and  Maknon's  Kraal — Sta- 
tions farther  to  the  East,  where 
the  inhabitants  have  expressed 
the  same  wiirngness  to  receive 
instruction. 


INTERIOR  COAST. 

As  not  more  than  half  this 
quarter  of  the  Globe  has  been 
hitherto  explored  by  Europeans,  j 
and  even  that  very  imperfectly,  i 
it  is  but  reasonable  to  assign  a 
considerable  population  to  this 
great  extent  of  unknown  country, 
which  is  wholly  Pagan.  Popu- 
lation four  millions. 


ABYSSINIA. 

Christians  of  the  Abyssinian 
Church  (which  see.)  They  prac- 
tise circumcision,  and  some  other 
Jewish  rites  ; but  were  convert- 
ed to  Christianity  between  the 
4th  and  6th  centuries,  and  still 
retain  the  name  of  Christians. 
Population  three  millions.  Gov- 
ernment, monarchical. 


ABYSSINIA. 

In  the  latter  part  of  the  last 
century  the  United  Brethren  sent 
Missionaries  into  Egypt,  with  a 
hope  of  their  penetrating  into 
this  country,  which  proved  im- 
practicable, and  the  door  at  pres- 
ent, seems  shut  against  the  Gos- 
pel, as  much  as  in  any  pagan  na- 
tion whatever.  This  country  is 
the  ancient  Ethiopia,  and  the  day 
cannot  be  very  distant  when 
Ethiopia  shall  stretch  out  Her 
hand  unto  God. 


240 


TABULAR  APPENDIX. 


Jteilgious  Denominatiovs,  tec. 

NUBIA. 

A miserable  country,  and  in 
some  parts  thinly  peopled, 
chiefly  with  Mahometans.  Sen- 
aar,  however,  one  of  its  cities,  is 
said  to  contain  100,000  persons, 
and  Dor^ola  about  half  as  many. 
Population  one  and  a half  miP 
lion.  Governed  by  chiefs. 


EGYPT. 

Mahometans,  Jews  and  Copts. 
This  country  is  known  to  be  very 
populous.  Cairo  alone  is  reck- 
oned to  contain  300,000  inhabi- 
tants. Population  three  millions. 
Government  is  invested  in  the 
hands  of  24  Bej's. 


MADAGASCAR,  and  other  Isles  on 
the  Eastern  Coast. 

Pagans,  with  some  European 
stran|;ers  of  different  nations. 
The  inhabitants,  which  are  very 
numerous,  bear  the  character  of 
intelligence  and  hospitality. — 
Population  four  and  a half  mil- 
lions. 


ISLANDS  on  the  Western  Coast. 

Partly  Pagans,  and  partly 
Catholics  or  Protestants,  accord- 
ing to  the  European  powers  to 
whom  they  belong.  Population 
one  million. 


Present  tsta.'e  of  IhJicinn,  k.c. 


EGYPT. 

The  Gospel  was  introduced 
into  Egypt  before  the  close  of 
the  first  century,  but  expelled 
again  by  Mahometanism  during 
the  7th  and  8th.  There  is,  how- 
ever, a considerable  number  of 
Copts  in  the  country,  who  retain 
the  name,  and  many  of  the  forms 
of  Christianity. 

MADAGASCAR. 

Dr.  Vanderkemp  had  long  in- 
tended a mission  to  this  island, 
and  was  about  entering  upon  it  at 
the  time  of  his  death.  Mr' Mil- 
ne has  since  visited  it  to  make 
inquiries,  and  it  will  no  doubt 
become  a missionary  station  of 
great  importance.  The  London 
Missionary  Society  has  sent  mis- 
sionaries to  this  Island,  who  have 
been  received  by  the  native  gov- 
ernment with  much  attention  and 
gratitude.  The  extent  and  popu- 
lation of  Madagascar  are  suffi- 
cient for  a great  Christian  coun- 
try. 


tabular 

APPENDIX.  241 

Ilrlizioun  Denominnlinns,  to. 

-Present  mate  of  Religion,  See 

N.  AMERXCA. 

WESTKRN  COAST,  and  Indian 
Tribes  in  the  North.' 

The  inhabitants  are  Pagans  of 
various  Indian  tribes,  thinly  scat- 
tered over  the  continent,  and 
mucli  diminished  by  disea^  and 
war  ; yet  it  must  be  considered 
there  are  many  tribes  and  coun- 
tries yet  unknown — I therefore 
take  them  at  half  a million. 

N.  AMERZCA. 

iPAMSH  Dominions,  including 
Mexico. 

These  nations  being,  by  the 
power  of  Spain,  and  the  arts  of 
the  Jesuits,  reduced  under  the 
Spanish  Dominion,  of  course  pro- 
fess the  Cd'hoUc  Religion,  and 
.ire  in  great  measure  civilized. 
The  inhabitants  in  1803  were 
estimated  .at  six  millions  and  a 
half,  and  supposing  they  were 
exaggerated,  as  some  think,  I 
c.innot  conceive  they  ought  now 
to  be  taken  at  less  than  eight 
million'. 

SPANISH  DOMINIONS. 

The  Spaniards  consider  these 
nations  as  converts  to  Christiani- 
ty ; but  it  is,  unhappily,  to  their 
own  religious  bigotry  and  super- 
stition. There  are  said  to  be, 
however,  in  New  Mexico,  thirty 
villages  of  Christian  Indians, who 
live  in  society  and  industry,  pro- 
fessing the  catholic  faith. 

t’.NITEn  STATES. 

Christians,  of  all  denornina- 
;ions,  Infidels,  and  Jews,  with 
equal  rights  and  privileges.  I'he 
National  government  and  most  of 
the  State  governments  explode 
all  religious  establishments,  as 
inconsistent  with  the  full  enjoy- 
ment of  civil  liljerfy.  Public 
sentiment  requires  that  no  man 
shall  have  any  better  prospects 
of  civil  privileges  and  promotion, 
in  consequence  of  being  a Chris- 
tian, and  tliatno  one  shall  be  re- 
quired to  support  any  of  the  in- 
.stitutions  of  religion  but  by  his 
explicit  consent.  There  is,  how- 
ever, in  most  of  the  constitutions, 
or,  at  least,  in  the  practice  of  the 
governments,  a general  acknowl- 
edgment 

UNITED  STATES. 

The  most  numerous  religious 
denomination  in  this  country  is 
the  Congregationalists  and  Pres- 
byterians, who  are  united  in  com- 
munion and  constant  intercourse. 
Next  to  this  is  the  Baptists,  who 
are  in  all  parts  of  the  countr}% 
The  Methodists  are  also  numer- 
ous, and  not  less  extensive. 
There  are  also  many  Episcopa- 
lians, a considerable  number  of 
(Quakers,  Dutch  Reformed,  Ger- 
man Lutherans,  and  others.  The 
Baptists,  generally,  agree  with 
the  Congregationalists,  in  doc- 
trine and  ecclesiastical  govern- 
ment, differing  only  in  Baptism. 
^’he  Methodists  are  generally 
agreed  with  the  Episcopalians  in 
21* 

242 


TABULAR  APPENDIX. 


HeHgious  Denomitmlions,  &c. 

edgment  of  the  truth  and  obli- 
gations of  Christianity.  At  the 
same  time,  the  great  question 
whether  a community  can  exist, 
or  will  exist,  without  the  influ- 
ence of  religion,  can  receive  very 
little  light  from  this  experiment. 
The  United  States  were  original- 
ly settled  by  Europeans  who  had 
liieen  accustomed  to  the  estab- 
lishments of  Christianity  in  their 
native  countries.  They  brought 
their  religious  opinions  and 
usages  with  them,  and  these  con- 
tinue to  this  day.  Associations 
for  religious  purposes  and  regu- 
lar worshipping  congregations 
were  founded  in  all  the  settled 
parts  of  this  country,  and  conve- 
nient edifices  were  erected  for 
the  worship  of  God,  with  all  their 
necessary  attachments  and  ven- 
erations, before  this  general  re- 
laxation of  the  laws  took  place. 
This  state  of  things,  in  our  early 
history,  gave  an  impulse  to  the 
interests  of  religion,  which  will 
long  have  a powerful  influence. 
Population,  about  10,000,000. 


Present  Slait  of  RfUsion. 

doctrine  and  ecclesiastical  gov- 
ernment, the  principal  difference 
being  in  the  use  of  the  liturgy. 
The  number  of  worshipping  as- 
semblies on  the  Sabbath,  and  the 
number  ofpersons  devoted  to  the 
work  of  the  ministry,  are  less, 
in  the  United  States,  in  propor- 
tion to  the  population,  than  in 
most  other  Christian  countries. 

The  onlyreligious  Institution, 
which  unites  all  denominations  in 
this  country,  is  the  American  Bi- 
ble Societ}'.  The  annual  income 
of  that  .society  is  about  45,000 
dollars.  The  American  Board 
of  Foreign  Missions  is  doing 
much  for  the  heathen,  and  has 
an  income  of  near  60,000  dollars. 
The  Baptist  Board  of  Foreign 
Missions  is  active  and  useful. 
All  Christian  denominations  in 
the  United  States  send  mission- 
aries to  the  destitute  parts  of  our 
own  country,  and  several  to  for- 
eign parts.  No  Christian  country 
is  more  favoured  with  religious 
revivals  than  this. 

The  United  States  have  no 
extensive  Universities,  like  those 
of  Europe,  but  we  have  numer- 
ous Colleges,  which  are  more 
suited  to  our  state  of  society,  and 
many  of  them  highly  respectable. 
And  no  country  in  the  world  is 
so  well  supplied  with  academies 
and  common  schools.  The  ru- 
diments of  education  are  accessi- 
ble to  all,  and  a liberal  classical 
education  may  be  obtained  by  a 
large  portion  of  the  commu- 
nity. 

In  the  slave  states,  more  liber- 
al sentiments  begin  to  prevail 
with  regard  to  that  unhappy  por- 
tion of  our  population,  and  pru- 
dent persons  are  permitted,  in 
i many  instances,  to  teach  the  ru- 
diments of  education  and  the 
I leading 


TABULAR  APPENDFX. 


24a 


~R  elisio’i*  Dt  nominal  ions,  tic. 


BRITISH  Dominions  in  America. 

Frotestants  and  Cathobcs,  the 
latter  being  the  established  Reli- 
gion in  Canada,  while  the  estab- 
lishment in  New  Brunswick, 
Newfoundland,  &c.  is  that  o(  the 
Church  of  England.  Population, 
half  a million. 

The  Coasts  of  Labrador  and 
West  Gremland  are  too  thinly 
peopled  to  admit  a distinct  enu- 
meration in  this  brief  Sketch. 


S.  ABXZSHICA. 

CARACCAS. 

The  inhabitants  of  this  pro- 
vince, at  the  time  of  the  French 
invadii^  Spain,  declared  them- 
selves independent ; and  are  not 
willing  to  resign  their  independ- 
ence, though  the  ancient  family 
is  restored — They  are  Catholics. 
Population,  one  million  and  a 
half.  Government,  Republican. 

NEW-GRANADA. 

Catholics.  Population,  one 
million  and  a half.  Government, 
Republican. 

PERU. 

Catholics.  Population,  two 
millions.  Government,  Spani.sh 
Monarchy. 


Present  Stale  of  Religion,  &c. 

leading  principles  of  the  gospel 
to  slaves. 


BRITISH  Dominions. 

There  are  several  missionary 
stations  also  in  the  Back  Settle- 
ments of  Canada,  &c.  supported 
by  various  American  Societies, 
by  some  in  England,  and  by  the 
United  Brethren.  ‘ The  Society 
for  propagating  the  Gospel  in  For- 
eign Parts’ employs  Chaplains  in 
many  towns  of  Canada,  New- 
Brunswick,  and  Newfoundland, 
but  few  of  them  preach  to  the 
heathen.  .The  Methodists  have 
also  a number  of  missionaries  in 
the  same  parts,  and  some  con- 
siderable congregations. 

The  United  Brethren  have  long 
established  settlements  in  West 
Greenland,  and  on  the  coast  of 
Labrador,  which  have  given  an 
evangelical  tint  (so  to  speak)  to 
those  inhospitable  regions. 


S.  AMSRICA. 

The  population  ofSouth  .Amer- 
ica in  the  interior  consists  chiefly 
of  independent  T ribes  of  Indians. 
The  inhabitants  on  the  coast  are 
mostly  of  European  origin. — The 
colonies,  with  the  exception  of 
Peru,  have  established  their  in- 
dependence— though  the  govern- 
ments are  in  their  infant  state. 
The  Portuguese  and  Spanish 
Colonies  in  South  America  and 
Mexico,  as  it  regards  education, 
are  grossly  ignorant  ; schools  are 
almost  unknown.  In  Brazil  there 
is  scarcely  the  appearance  of 
education.  Some  efforts  are  now 
making  to  promote  education  in 
the  countries  wliich  have  be- 
come independent.  Lancasterian 
Schools 


244 


TABULAR  APPENDIX. 


ReUirioiia  Denominaiion,  &c. 


CHILI.  I 

Catholics  and  Pagans.  Popu- 1 
lation,  one  million  and  a halt. 
Government,  Republican. 

PARAGUAY,  or  Buenos  Ayres.  | 

Catholics.  This  province  has  j 
also  claimed  independence,  and  I 
maintained  a civil  war  with  the  j 
Caraccas.  Population,  two  mil- ! 
lions.  Government,  Republican,  j 

BRAZIL.  I 

Catholics.  On  the  conquest  of  I 
Portugal  by  the  F rench,  the  Roy- 
al Family  removed  and  still  re- 
sides in  this  Settlement,  which 
has  therein  the  honour  to  be  the 
seat  of  Royalty.  Population, 
two  millions.  Government,  claim- 
ed by  Portugal. 

NATIVES  in  the  Interior. 

Pagans.  The  population  but  j 
little  known,  but  may  be  moder- 
ately estimated  at  three  millions. 


GUIANA. 

What  was  called  French  and 
Dutch  Guiana  has  been  conquer- 
ed by  the  British,  and  the  Estab- 
lishment is  Protestant ; but  the 
population  is  inconsiderable. 


WEST  IITDXES. 


Present  mate  of  Religion.  Sic. 

Schools  are  already  commenced 
in  Buenos  Ayres.  Sante  Fe  de 
Bogota  has  a University, with  tiv© 
well  endowed  Colleges. — Lima, 
Quito,  Caraccas,  Guamanga  and 
Santiago  hare  aRo  Universities. 


GUIANA. 

The  United  Brethren,  who 
penetrate  all  the  most  desolate 
parts  of  the  earth,  have  here  sev- 
eral settlements  : viz.  at  Param- 
aribo, Bombay,  Somelsdyk,  and 
Hope  on  the  Corentyn.  The 
Missionaiy  Society  of  London 
have  also  Missionaries  at  Dema- 
rara,  Mahaica,  andEsequibo,and 
the  gospel  has  been  attended  with 
such  success  and  advantages  a- 
mong  the  slaves,  that  some  of 
the  planters  have  encouraged  it. 


WEST  INDIES. 


BAHAMA  ISLES, 

Numerous  and  fertile,  and  sub- 
ject to  England  ; but  few  inhab- 
ited, and  the  population  ver}' 
inconsiderable.  Government, 
Hionarchical. 


BAHAMA. 

The  Methodists  have  a pro- 
mising interest  here,  and  have 
built  a Chapel  which  is  well  at- 
tended, both  by  the  white  and 
black  inhabitants.  The  Moravi- 
I ans  have  four  missionaries  here. 


TABULAR  APPENDIX. 


245 


Rel'S  tout  ntnomi nation^,  &c. 

CUBA. 

Spanish  Catholics,  all  the  na- 
tives bein»  extirpated,  and  the 
island  cultivated  by  negroes. 
The  capital,  Havanna,  was  reck- 
oned to  contain  30,000  inhabi- 
tants many  years  since.  Popu- 
lation, halt'  a million.  Govern- 
inent,  monarchical. 


JAMAICA. 

Church  of  England,  and  Pa- 
gans, with  a legal  toleration,  of- 
ten impeded  by  the  high-church  | 
zeal  of  the  Colonial  Assembly,  | 
which  is  discouraged  by  the  ^ov-  j 
eminent  at  home.  Population, 
half  a million.  Subject  to  the 
English. 

HAYTI, 

Or  St.  Domingo,  was  formerly 
divided  between  the  French  and 
Spaniards,  afterwards  possessed 
by  the  French  only  ; but  is  now 
an  independent  island,  exhibiting 
the  singular  phenomenon  of  an 
empire  of  blacks  and  people  of 
colour,  regularly  organized  un- 
der a black  Emperor.  Popula- 
tion, half  a million.  Govern- 

ment, elective. 

PORTO  RICO. 

Spanish  Catholics.  Population 
250,000 


VIRGIN  ISLES. 

Protestants.  A group  of  small 
islands  formerly  occupied  by  the 
Danes,  but  in  the  late  war  captur- 
ed by  the  English.  The  princi- 
pal are  St.  Thomas  and  St.  John  : 
but  the  population  will  not  bear 
a distinct  enumeration. 


leeward  isles. 

These  isles  being  divided  be- 
tween 


Fri-xeni  State  of  ReUsion,  kc. 


JAMAICA. 

Kingston  contains  about  fifty 
thousand  inhabitants,  with  only 
one  small  Church  ! But  the 
Methodists  have  a considerable 
interest  here,  and  the  United 
Brethren  two  small  settlements 
upon  the  island. 


virgin  isles. 

The  United  Brethren  have 
several  settlements  in  these  isles, 
which  were  commenced  under 
the  Danish  government  and  are 
still  continued.  The  Methodists 
also  have  several  little  societies 
at  Tortola,  and  other  of  the  isl- 
ands. 


leeward  isles. 

The  Methodists  have  mission- 
ary 


246 


TABULAR  APPENDIX. 


Heliffious  Dennminatinns,  &c. 


Preterit  Strife  of  Rdigiov,  &e. 


tween  the  English,  Dutch,  and 
French,  were  p.artly  protestant 
and  partly  catholic — but  of  late 
have  been  all  under  the  British 
fl.ag  : Guadaloupe  and  Domi- 
nique (two  of  the  most  populous) 
are  restored  to  France.  Popu- 
lation,  2 ^ ,()00^ 


ary  stations  in  most  of  these 
islands,  particularly  at  Eustasius, 
Antigua,  and  Dominique,  where 
they  are  rapidly  on  the  increase. 
The  United  Brethren  have  also 
an  established  and  growing  in- 
terest at  Antigua. 


WINDWARD  ISLES. 

Of  these  Barbadoes,  which  is 
an  English  and  a protestant  set- 
tlement, is  far  the  most  populous. 
Under  this  group  I also  include 
Trinidad,  the  farthest  of  these 
Islands  towards  South  America. 
Population,  half  a million. 


WINDWARD  ISLES. 

The  most  considerable  of  these 
is  Barbadoes,  which  has  a pop- 
ulation of  more  than  120,000, 
but  ill  provided  for  religious  in- 
struction. The  Methodists  and 
United  Brethren  have,  however, 
each  a small  society  upon  the 
island.  The  Missionary  Society, 
and  the  Methodists,  have  each 
attempted  to  introduce  the  gos- 
pel at  Trinidad,  and  at  Tobago, 
but  with  no  remarkable  success. 

The  existence  of  slavery  in  all 
the  West- India  Islands  is  almost 
an  insuperable  obstacle  to  the 
progress  of  education.  As  the 
labour  is  performed  almost  whol- 
ly by  slaves,  the  children  of  their 
masters  are  often  brought  up  in 
idleness,  and  they  are  not  often 
willing  that  their  slaves  should 
receive  any  instruction.  In  some 
instances,  slaves  have  been  in- 
structed, prudently,  in  the  reli- 
gion of  the  Bible,  much  to  their 
own  comfort  and  the  benefit  of 
their  owners.  The  present  gov- 
ernment of  Hayti  is  a novel  and 
very  interesting  experiment.  .At 
present,  civilization,  Christianity 
and  edijcation  are  making  a ra- 
pid progress  in  that  empire,  and 
a rational  hope  is  indulged  that 
the  experiment  will  issue  in  el- 
evating people  of  colour  to  an 
equal  rank  among  civilized  na- 
tions, and  afford  a new  proof  that 
God  bath  made  of  one  blood  all 
nations  of  men. 


,1 

I 


INDEX 


TO 

PART  I., 

OF 

ALL  RELIGIONS, 

AND 

RELIGIOUS  CERE3IONIES 


Abyssinian  Church, 

Antinomians, 

Arians, 

Armenians, 

Arminiansj 

Atheists, 

Baptists,  - - - 

Baxterians, 

Benedictines,  - - 

Calvinists, 

Catholics,  (Roman) 

Church  of  England, 

Christians  of  St.  Thomaf^ 
Congregational  isis, 

Copts,  - - 

Covenanters,  (or  Kirk  of  Scotland,) 
Dervishes,  - - 

Deists,  - - 

Destructionists, 

Dominicans,  * * ) 

Dunkers,  - 

Episcopalians,  or  Church  of  England, 
Flaggellants, 

Free  Thinkers, 

Eraficiscans, 

Friends,  or  Quakers, 

Georgian  Churches, 

Greek  Churches, 


pace. 

98 

178 

176 
100 
120 
184 
150 
169 

53 

115 

13 

122 

103 

149 

97 

43 

215 

184 

177 

53 

178 
122 

54 
177 

55 
153 

95 

66 


248 


INDEX. 


Hopkinsians, 

Independents, 

Jacobites, 

Jansenisls, 

Jesuits, 

Jews,  or  Judaism, 

Jumpers, 

Kilhamites, 

Kirk  of  Scotland, 

Lutherans, 

^Methodists,  (^Wesleyan) 

Do.  (Whitfieldian) 

Do.  JVew  Connexion, 
.Mennonites, 

Millennarians, 

Monophysites, 

.Mingrelian  Churches, 
.Mohammedans  or  Mahometans, 
Moravians, 

.yestorians, 

.Yew  Jerusalem  Church, 

.yew  Connexion  .Methodists, 
Presbyterians, 

Protestants, 

Quakers,  or  Friends, 

Roman  Catholics, 

Russian  Greek  Church, 

Subbaterians 

Sanclemanians, 

Seceders, 

Scotland,  Kirk  of. 

Shakers, 

Southcottians, 

Socinians, 

Swedenborgians, 

Tunkers,  or  Dunkers, 

T rinitarians 
United  Brethren, 

Unitarians, 

Universal!  sts, 

Wesleyan  Methodists, 
Whitfieldian,  do. 

Wilkinsonites,  {Jemima') 


179 

149 

96 

60 

56 

188 

178 

iro 

143 

111 

164 

169 

170 

183 

184 
96 
95 

200 

iro 

103 
173 
170 
148 
107 
153 
13 
86 
152 
182 
147 
143 
181 
182 
176 
173 
178 
161 
170 
1 38 
183 
164 
169 
185 


V PART  IV 


PAGANISM. 


A VIEW  OF  THE 

IDOLATRY  OF  THE  HINDOOS, 

T7ielr  History,  Literature,  Religion,  Man- 
ners and  Customs, 

BY  WILLIAM  WARD,  D.  D. 

OF  SERAMFORE. 

ABRIDGED  FROM  THE  ORIGINAL  WORK  IN  TWO  VOLS.  4tO 

TO  WHICH  IS  ADDED 

THE 

i^fUflCon  anti  (jCtpcmoMies 

OF  OTHER 


PAGAN  NATIONS 


PREFACE. 

TO  form  a just  conception  of  the  state  of  darkness  in 
wfiT^'56  many  minds  are  involved  as  are  comprised  in  the 
heathen  population  of  India,  Ik 'person  had  need  become  an  in- 
habitant of  the  country,  that  he  may  read  and  see  the  pro- 
ductions of  these  minds,  and  witness  the  effects  of  the  insti- 
tutions they  have  formed,  as  displayed  in  the  manners,  cus- 
toms, and  moral  circumstances  of  the  inhabitants. 

A correct  knowledge  of  this  people  appears  to  be  neces- 
sary when  we  consider,  that  their  philosophy  and  religion 
still  prevails  over  the  greater  portion  of  the  globe,  and  that  it 
is  Hindooism  which  regulates  the  forms  of  worship,  and  the 
modes  of  thinking,  and  feeling,  and  acting,  throughout  China, 
Japan,  Tartary,  Hindoost’ban,  the  Burman  empire,  Siaitt, 
Ceylon,  &c.,  that  is,  amongst  more  than  400,000,000  of  the 
human  race  ! ‘ Here  then  we  have  the  extraordinary  fact,- 

that  the  greater  part  of  the  human  family  are  still  Hindoos  ; 
or,  in  other  words,  that  they  are  under  the  transforming  influ- 
ence of  the  philosophy  and  superstition  which  may  be  denom- 
inated Hindooism  ; regulated  by  systems  invented  by  the  In- 
dian bramhun.’  The  opinions  embraced  by  the  more  philo- 
sophical part  of  the  Hindoo  nation,  are  quite  distinct  from  the 
popular  superstition.  In  this  philosophical  system  the  one 
God  is  considered  as  pure  spirit,  divested  of  all  attributes  ; 
and  every  thing  besides  God  is  declared  to  be  inert  matter. 
This  Being  is  contemplated  either  as  dwelling  in  his  own 
eternal  solitude,  in  a state  of  infinite  blessedness  or  repose, 
or  as  individuated  in  every  form  of  life,  animal  or  vegetable. 

There  is  another  part  of  the  Hindoo  system,  viz.  dev^o- 
tion,  and  this  is  said  to  lead  to  wisdom  and  abstraction,  and 
finally,  to  absorption  ; but  as  no  Hindoos  are  now  found  to  at- 
tain abstraction,  we  must  suppose  that  the  merit  of  their 
devotion  is  \'«ry  deficient.  Amongst  the  great  body  of  Hin- 
doos are  a fevr  more  remarkable  than  the  rest  for  devotion  : 
these  are  mostly  fo.und  amongst  persons  tired  of  the  bustle  of 
the  world,  who  sit  for  hours  and  days  together,  repeating  the 
name  of  some  deity,  using  their  bead-roll.  Others  retire  to 
Benai  es  or  -ome  sacred  place,  and  spend  their  lime  in  reli- 
gions ceremonies  : and  these  are  promised  the  heaven  of  the 
god  S'livn  Ifany  persons  spend  ail  their  days  in  visiting  ho- 
ly places,  and  in  devotion  there,  seeking  celestial  happiness. 


PREFACE. 


iy. 

t 


for  a time,  or  the  birth  of  a yogee.  Among  derotecg  who 
seek  the  same  ohjecl?  must  be  plaeeil  the  jicT-ons  who  drown 
themselves,  in  a state  of  perfect  health,  at  Allahabad,  and  in 
other  places ; and  the  widow  who  ascends  the  funeral  pile, 
also  seeks  this  higher*  happiness,  and  is  promised  bv  the  shas- 
tru,  that,  by  the  merit  of  this  act,  she  shall  take  her  deceased 
husband  and  seven  generations  of  his  family  and  sevelfT^ene- 
rations  of  her  family  with  her"  to  the  heaven  of  Indru,  the 
king  of  the  gods,  where  they  shall  reside  during  thirty  mil- 
lions of  years. 

The  Hindoo  is  unquestionably  as  susceptible  of  that  im- 
provement which  is  purely  intellectual  as  the  inhabitant  of 
Europe.  He  may  not  be  capable  of  forming  plans  which  re- 
quire great  and  original  powers,  nor  fitted  for  bold  and  daring 
enterprizes.  Reverence  for  the  gods  is  produced  in  bis 
mind  by  observing  around  him  innumerable  temples  erected 
to  their  honour,  where  they  are  daily  worshipped  by  persons 
next  in  rank  to  the  gods.  He  is  led  to  adore  the  priests  of 
his  native  land,  for  he  is  told  that  the  sacred  books  have  been 
committed  to  their  guardian  care  ; that  these  sacred  persons 
came  forth  from  the  head  of  Brumhu  ; that  religion  in  all  its 
offices  and  benefits  must  proceed  from  them  ; that  ihey  are 
the  mouths  of  the  gods  ; and  that  they  hold  the  destinies  of 
men  at  their  disposal.  As  he  passes  through  the  streets,  he 
sees  every  hand  raised  to  do  them  homage  ; he  observes  peo- 
ple running  alter  them  with  cups  of  water  in  their  hands,  so- 
liciting the  honour  of  drinking  this  water  after  they  have  con- 
descended to  dip  their  foot  in  it. 

It  will  excite  no  astonishment,  that  a superstition  thus  ap- 
pealing to  the  senses,  administered  by  a priesthood  receiving 
divine  honours,  connected  with  splendid  and  fascinating  cer- 
emonies, including  music  and  dancing,  and  gratifying  every 
v''!uptuons  passion,  should  captivate  the  heart,  and  overpow- 
er the  judgment  of  youth.  There  is  nothing  in  the  cere- 
monies of  this  system  of  a moral  nature,  or  which  can  pro- 
duce moral  effects.  That  system  must  be  essentially  vi- 
cious which  dooms  the  great  mass  of  society  to  ig:norance,  and 
treats  rational  beings  as  though  they  possessed  no  powers, 
except  those  of  the  animal.  The  education  of  all,  except  the 
Bramhuns,  is  confined  to  a few  rudiments,  qualifying  them  to 
write  a letter  on  business,  and  initiating  them  into  the  first 
rules  of  arithmetic.  The  culture  of  tho  mind  is  never  con- 
templated in  these  seminaries.  Not  a single  Hindoo  school 
for  girls  exists  throughout  India  ; the  laws  and  customs  of  the 
Hindoos  are  inimical  to  the  culture  of  the  female  mind. 


i 


! 

I 

I 

< 


CHAPTER  X. 


A VIEW  OF  THE 

IDOLATRY  OF  THE  HINDOOS, 

Their  History,  Literature,  Religion,  Man- 
ners and  Customs,  <^c. 

WITH  ENGRAVINGS, 

EXHIBITING  THEIR  POPULAR  SUPERSTITIONS— CER- 
EMONIES THEIR  VARIOUS  MODES  OF  WOR- 
SHIP-IMAGINARY DEITIES,  &c. 

HINDOOSTAN,  both  in  respect  to  territory  and  popula- 
tion, includes  the  most  important  portion  of  southern  Asia. 
It  is  bounded  S.  E.  by  the  Coromandel  coast  and  Bay  of  Ben- 
gal, and  extends  north  to  the  boundary  of  Cashmire,  begin- 
ning in  lat.  8,  and  running  to  35  N.  near  '^000  miles  in  length. 

From  east  to  west,  it  extends  from  the  mountains  which  di- 
vide it  from  the  Bunuan  empire  to  the  river  Araha,  making 
more  than  1600  miles  in  breadth  ; viz.  from  long.  66  to  92  E. 
The  total  population  of  this  vast  country  is  estimated  at  more 
than  one  hundred  millions,  more  than  oqe  half  of  which,  viz. 
seventy-one  millions,  were,  in  1816,  under  British  jurisdic- 
tion and  influence. 

History. — The  History  of  this  country  is  involved  in  the 
darkest  mystical  obscurity.  The  Hindoo  historians  pretend 
to  commence  their  accounts  with  the  creation  of  the  world, 
which  they  place  at  a vast  distance  of  time  anterior  to  the  real 
era.  They  also  give  an  account  of  the  creation  itself,  of  which 
the  following  is  an  abtract. 

Creation. — Vishnoo,  the  preserver,  was  sleeping  on  the 
waters  of  the  deluge,  and  from  his  navel  had  grown  a lotus  or 
water-lily  : from  this  flower  sprang  Brumha  (the  Creator) 
who  created  by  his,»vord  four  persons,  but  these  living  a life 
of  austerity,  did  not  propagate  ; in  consequence  of  which, 
Brumha  applied  himself  to  severe  austerities  to  obtain  the 
blessings  of  the  gods  on  the  work  of  Creation,  till  at  length  he 
burst  into  a floi>d  of  te.irs  : from  these  tears  a number  of  ti- 
tans, or  giants  arose,  after  ivhicb  Brumha’s  sighs  gave  birth 
A 2 


6 


HISTORY,  d:c. 


to  the  god  Roodru  (another  name  for  Shivu.)  Roodru,  at 
the  request  of  his  father  continued  the  work  of  creation,  but 
in  his  hands  it  proceeded  so  slowly  that  Brumha  was  obliged 
to  resume  it ; and  he  created  water,  fire,  aether,  the  heavens, 
wind,  the  simple  earth,  rivers,  seas,  mountains,  trees,  climb- 
ing plants,  divisions  of  time,  day,  night,  months,  years,  &c. 
He  then  created  several  gods ; one  was  formed  out  of  his 
breath  ; another  by  his  eyes  ; another  from  his  head ; an- 
other from  his  heart,  &c.  After  this  Brumlia  assumed  a body 
possessing  the  quality  of  darkness,  and  created  the  giants  ; 
then  assuming  a body  possessing  the  quality  of  truth,  he  cre- 
ated other  certain  gods,  and  in  the  evening  the  progenitors  of 
mankind  ; he  next  assumed  a body  possessed  of  the  quality 
which  stimulates  to  activity,  and  created  man.  To  the  crea- 
tion of  man  succeeded  that  of  birds,  cows,  fruits,  and  all  oth- 
er substances,  both  animate  and  inanimate. 

The  form  and  size  of  the  earth  is  described  thus  ; — The 
earth  is  circular  and  flat  like  the  flower  of  the  water-lily,  in 
which  the  petals  project  beyond  each  other  : its  circumfer- 
ence is  four  thousand  millions  of  miles.  In  its  centre  is 
mount  Soomeroo,  ascending  six  hundred  thousand  miles  from 
the  surface,  and  descending  128  thousand  below  it.  This 
mountain  is  128  thousand  miles  in  circumference  at  its  base, 
and  266  thousand  wide  at  the  top.  On  this  mountain  are  the 
heavens  of  Vishnoo,  Shivu,  Indru,  Aguee,  Yumas,  &c.  The 
kings  who  first  gave  laws  to  mankind  were  of  celestial  origin, 
and  were  endowed  with  power,  and  length  of  days,  in  propor- 
tion to  the  grandeur  and  extent  of  such  a world.  Thus  Sway- 
umbhoovu,  from  the  Vedus  or  sacred  books,  found  in  a boat, 
compiled  the  institutes  of  Munoo,  by  which  laws  the  world 
was  governed.  His  son,  who  succeeded  him  reigned  one  bil- 
lion two  hundred  millions  of  years,  and  then  abandoning  the 
world,  by  the  power  of  devotion,  obtained  celestial  happiness. 
The  fourth  king  reigned  36  thousand  years,  and  then  had  a 
separate  heaven  assigned  him,  as  a reward  of  his  virtues. 
Then  follows  a genealogical  list  of  kings,  for  an  account  of 
whom  we  must  refer  the  curious  reader  to  those  who  have 
written  more  largely  on  this  subject. 

In  what  the  Hindoo  historians  call  the  second  age  of  the 
world,  the  first  king,  whose  name  was  Suguru,  h.ad  by  one  of 
his  wives  ( ^ thousand  children.  They  were  all  sons,  born 
in  a pumpkin,  and  nourished  in  pans  of  milk,  but  when  grown 
up  were  all  reduced  to  ashes  by  the  sage  Kupilu.  Several 
ages  after,  one  of  the  descendants  of  Suguru  being  king,  b}' 
his  religious  austerities  obtained  the  descent  of  the  Ganges, 


OF  THE  HINDOOS.  7 

Kolfght'SS  ” ’"ere 

Such  is  the  history  of  the  creation  as  given  by  the  Ilindno 

ph,losophers  There  is  however  amoni  thema  yVr!"^ 
opinions  on  this  subject.  Some  of  them  affirm  that  the  world 
is  eternal,  and  that  it  is  in  vain  to  seek  for  the  birth  ofcrea- 
tion  Others  agree  to  pve  the  world  a beginning,  and  add 
that  It  IS  des  royed  at  the  end  of  a Kulpu  which  c;nsisfs  of 
four  hundred  and  thirty-two  millions  of  years  ; that  it  remains 

"e:.eT'Thir^"of  r'"*?  r"”'  “ ‘ 

i ^ ‘he  reign  of  a being 

called  Munos,  of  whom  there  are  thirty  who  reigned  in  sw- 
cession.  These  Munoos,  as  well  as  most  of  the^ods  have 
ascended  to  their  present  state  of  eminence  as  a feward  for 
their  actions,  '^hen  they  have  enjoyed  the  whole  amount 
of  happiness  their  works  have  merited,  they  ascend  or  de- 

thaMhe'’  Po"  ‘hem.  Notwithstanding  the  fact 

that  the  Hindoos  have  never  produced  a wise  and  honest  his- 
torian who  recorded  facts,  or  described  what  he  saw’  they 

show  the,  were  writleu 
ny  learneil  natives  The  Hindoo  courts  were  tilled  with  men 

Then  Too.  „ ® ™ 

Law.-— The  science  ofjurisprudence,  particularly  annears 
to  have,  been  studied  with  great  attention,  as  will  be  seen  bv 

he  following  extract  from  the  table  of  conteiHs  prefixed  tJ 

ce.ehre,ed'’a.„“'',h': 

Of  the  duties  ofkings.—^  A king  is  fire  and  air  • he  both 
sun  and  moon;  he,  the  god  of  criminal  justice  - he  the 

fi«rtT  he'is  apower7uT^^^^^^^  the  lo;d  ofthe 

menf  [ a kingdom  of  neglecting  punilh- 

chasti;e\irforrgn  Tnemies'^lffirtZ-^hV  mtf  ’ 

-the  proper  situation  for  a capital  • neces"  hv  of  . 
near  the  capital  ; if  possible,  a fortre’ss  of  mountaffis^^^S 
king’s  marriage  ; of  his  domestic  priest  anrdompsi:  ( 

gmn  ;-of  collectors  of  the  revenue^” -a  kSs  dT 
«f  war,  and  when  engaged  in  baiHe  he  must  neve?  ree'ede 


8 


HISTORY,  Sic. 


from  combat ; — of  prizes  in  war  of  exercising  the  troops  ; 
—of  officers  and  troops  for  the  protection  of  districts  ; — of  the 
king’s  servants  ; — of  governors  of  towns  ; — oflevying  of  tax- 
es ; — learned  bramhuns  to  pay  no  taxes  ; a learned  bramhun 
must  never  be  allowed  so  to  want  as  to  be  afflicted  with  hun- 
ger, or  the  whole  kingdom  will  perish  ; — of  secrecy  in  coun- 
cil ; — of  a king’s  consulting  his  ministers  ; of  the  important 
subjects  to  be  debated  in  council ; — the  nature  of  making  war  ; 
— of  invading  the  country  of  an  enemy  of  forming  allian- 
ces ; — of  the  conduct  of  a king  in  his  house,  respecting  his 
food,  his  pleasures,  the  divisions  of  his  time,  his  dress,  his 
employments  ; — of  a king’s  sitting  in  a court  of  Justice  ; he 
must  decide  causes  each  day,  one  after  another,  under  the 
eighteen  principal  titles  of  law,  viz.  on  debt ; ownership  ; 
concerns  among  partners  ; subtracting  of  what  has  been  giv- 
en ; non-payment  of  wages  or  hire  ; non-performance  of  a- 
grecments  ; succession  of  sale  and  purchase  ; disputes  be- 
tween master  and  servant  ; contests  on  boundaries  ; assault  ; 
slander  ; larceny  ; robbery  and  other  violence  ; adultery  ; 
altercation  between  man  and  wife  ; their  several  duties  ; the 
law  of  inheritance  ; of  gaming  with  dice,  and  with  living 
creatures  ; — when  the  king  cannot  preside,  let  him  appoint  a 
bramhun  as  chief  judge  with  three  assessors.  ‘ In  whatever 
country  three  bramhuns,  particularly  skilled  in  the  three  sev- 
eral vedus,  sit  together,  with  the  very  learned  bramhun  ap- 
pointed by  tbe  king,  the  wise  call  that  assembly  the  court  of 
Brumha  with  four  faces.’  The  importance  of  justice,  and  the 
evils  of  injustice  ; — on  the  necessity  of  condign  punishments  ; 
— no  shoodru  may  interpret  the  law  or  sit  as  judge  : ‘ of  that 
king  who  stupidly  looks  on,  while  a shoodru  decides  causes, 
the  kingdom  itself  shall  be  embarrassed,  like  a cow  in  a deep 
mire.’  A king  or  a judge  must  not  promote  litigation,  nor 
neglect  a lawsuit ; — the  evidence  of  three  persons  required  ; — 
who  may  be  witnesses.  The  judge  is  to  call  upon  a bramhun 
for  his  simple  declaration  ; to  a shoodru,  address  a sentence 
like  the  following,  on  the  evils  of  perjury  : ‘ the  fniitof  eve- 
ry viriuou.s  act,  which  thou  hast  done,  Ogood  man,  since  thy 
birth,  shall  depart  from  thee  to  dogs,  if  thou  deviate  in  speech 
from  the  truth  ;’ — false  evidence  may  be  given  from  benevo- 
lent motives  : ‘ such  evidence,  wise  men  call  the  speech  of 
the  gods  ; it  is  only  necessary  for  such  a false  witness  to  make 
an  offering  to  the  goddess  of  learning ; — oaths  may  be  proper- 
ly taken  : — a priest  is  to  swear  by  his  veracity  ; a soldier  by 
his  horse,  elephant,  or  weapon ; a merchant  by  his  kine, 
grain,  or  gold  ; a mechanic  by  imprecating  on  his  owo  head, 


OF  THE  HINDOOS. 


9 


if  he  speak  falsely,  all  possible  crimes  ; — on  great  occasions, 
witness  may  hold  fire,  or  dive  under  water,  or  severally  touch 
the  heads  of  his  children  and  wife.  Punishments  for  perju- 
ry ; a perjured  Bramhunmustbe  banished,  a perjured  Shood- 
ru  fined  and  banished  ; — evil  of  unjust  punishments  ; — of  cop- 
per, silver,  and  gold  weights  ; rates  of  interest ; — of  sure- 
ties ; — of  deposits  ; — of  sales  ; of  shares  in  common  con- 
cerns ; — of  gifts  ; — of  non  payment  of  wages  ; — of  breaking 
engagements  ; — of  disposing  girls  in  marriage  with  blemishes  ; 
— of  disputes  among  owners  and  feeders  of  cattle  ; — of  bound- 
aries for  land  ; — of  defamatory  words  ; — of  criminal  punish- 
ments ; — of  injuries  to  man  or  beast  ; — ‘ a wife,  a son,  a ser- 
vant, a pupil,  and  a younger  whole  brother,  may  be  correct- 
ed, when  they  commit  faults,  with  a rope,  or  the  small  shoot 
of  a cane,  only  on  the  back  of  their  bodies  ; — ‘ men  who  have 
committed  offences,  and  have  received  from  kings  the  punish- 
ment due  to  them,  go  pure  to  heaven,  and  become  as  inno- 
oent  as  those  who  have  done  well — of  fines  ; — ‘ a twice 
born-man,  who  is  travelling,  and  whose  provisions  are  scanty, 
shall  not  be  fined  for  taking  only  two  sugar  canes,  or  two  es- 
culent roots,  from  the  field  of  another  man  ; — of  the  law  of 
adultery  ; — of  manslaughter  ; — a man  not  to  be  punished  for 
adultery  if  the  female  consent  ; — a low  man  who  makes  love 
to  a damsel  of  high  birth,  ought  to  be  punished  corporally  ; — 
regulations  for  markets  ; — of  tolls  and  freight ; ‘ at  sea  there 
can  be  no  settled  freight — of  the  charges  for  crossing  riv- 
ers ; — a woman  two  months  pregnant,  a religious  beggar,  a 
hermit  in  the  third  order,  and  Bramhuns  who  are  students  in 
theology,  shall  not  be  obliged  to  pay  toll  for  their  passage.” 
Ordeal. — Formerly  trials  by  ordeal  were  common  among 
the  Hindoos,  and  although  this  mode  has  been  abolished  by 
the  East  India  Company,  so  far  as  its  influence  extends,  it  is 
«aid  still  to  be  practised.  There  are  nine  kinds  of  ordeal 
mentioned.  One  kind  is  to  weigh  the  person  accused  ; then 
let  him  bathe  with  his  clothes  on  ; then  he  is  weighed  again, 
and  if  with  his  wet  clothes,  he  be  lighter  than  before,  he  is  ac- 
quitted ; if  heavier,  he  is  considered  guilty.  Another  kind 
of  trial  is  by  hot,  clarified  butter,  and  persons  frequently 
choose  this  mode  of  establishing  their  innocence,  when  accu- 
sed of  crimes.  This  was  the  case  with  a young  married  wo- 
man, who  was  charged  with  a criminal  intrigue,  while  her 
husband  was  absent,  but  who  denied  the  charge,  and  offered 
to  undergo  this  ordeal.  Accordingly,  on  the  13th  of  Novem- 
ber, 1807,  the  husband,  having  prepared  the  articles  requir- 
ed, and  having  invited  the  bramhuns,  she  underwent  the  tri- 


10 


HISTORY,  &c. 


al  in  the  presence  of  seven  thousand  spectators.  The  trial 
consists  in  taking  a golden  ball  from  a vessel  of  boiling  hot 
clarified  butter  with  the  hand.  This  she  did,  it  is  said,  with- 
out the  least  injury  to  herself,  though  a drop  of  hot  oil  falling 
on  the  hand  of  the  bramhun,  to  whom  she  was  to  give  the  gol- 
den ball,  raised  a blister  on  the  part.  The  spectators  seeing 
this  proof  of  the  woman’s  innocence,  burst  forth  into  applau- 
ses of  dhunga ! dhunga ! happy  ! happy  ! 

In  the  administration  of  the  laws,  corruption  and  bribery 
are  common,  on  the  one  hand,  while  on  the  other,  extreme 
cruelty  in  the  infliction  of  punishments  are  frequent. 

It  is  said,  that  one  of  the  present  reigning  Hindoo  princes, 
actually  employs  bands  of  robbers  to  plunder  his  own  sub- 
jects, and  that  when  they  apply  to  him  for  redress,  he  either 
evades  investigation,  or  grants  only  a mock  trial.  Bribes  are 
universally  offered,  as  well  to  the  judge  on  the  bench,  as  to 
the  petty  constable  of  the  village.  On  the  contrary,  it  is 
common  to  see  the  lower  oasts  punished  in  the  most  cruel 
manner  for  the  most  trivial  offence,  or  the  slightest  want  of 
reverence  towards  a Bramhun.  Thus  Menao,  the  lawgiver, 
writes,  ‘ that  a once  born  man,  who  insults  the  troied  born 
(bramhun)  with  gross  invective,  ought  to  have  his  tongue 
slit  ; for  he  sprung  from  the  lowest  part  of  Brumha.  If  he 
mention  the  names  and  classes  of  the  twice  born  with  con- 
tempt, as  “ Oh  thou  refuse  of  brumhuns,”  an  iron  style  ten 
fingers  long  shall  be  thrust  into  his  mouth,  red  hot.  Should 
he  through  pride,  give  instruction  to  a priest  concerning  his 
duty,  let  the  king  order  some  hot  oil  to  be  poured  into  his 
mouth  and  ear.  These  laws  are  often  executed  in  the  most 
rigid  manner,  upon  that  poor  degraded  race,  for  whom  only 
they  were  intended. 

Casts. — The  different  casts,  or  orders  of  the  Hindoos,  are 
four  : viz.  the  Bramhuns,  the  Kshutriyu,  the  Voishyu, 
and  the  Shoodru,  which,  however,  include  many  other  divi- 
sions and  subdivisions.  The  samu  vedu,*  the  tsmritees,  and 
several  tpooranus,  affirm,  that  the  bramhuns  proceeded  from 
the  mouth  of  Brumha,  the  kshutriyus  from  his  arms,  the 
voishyus  from  his  thighs,  and  the  shoodrus  from  his  feet ; 
agreeably  to  which  allegory,  the  Hindoos,  in  forming  their 
mingled  system  of  civil  and  religious  polity,  have  assigned  the 
priesthood,  and  the  work  of  legislation,  to  the  bramhuns  ; 
the  executive  department  to  the  kshutriyus  ; trade  and  com- 
merce to  the  voishyus,  and  all  manner  of  servile  work  to  the 


Sacred  law. 


f Books  of  civil  law. 


OF  THE  HINDOOS. 


n 


ahoodrus-  Like  all  other  attempts  to  cramp  the  human  in- 
tellect, and  forcibly  to  restrain  men  within  bounds  which  na- 
ture scorns  to  keep,  this  system,  however  specious  in  theory, 
has  operated  like  the  Chinese  national  shoe,  it  has  rendered 
the  whole  nation  cripples.'  Under  the  fatal  influence  of  this 
abominable  system,  the  branihuns  have  sunk  into  ignorance, 
without  abating  an  atom  of  their  claims  to  superiority  ; the 
kshutriyus  became  almost  extinct  before  their  country  fell 
into  the  hands  of  the  Mussulmans  ; the  voishyus  are  no  where 
to  be  found  in  Bengal  ; almost  all  have  fallen  into  the  class  of 
shoodrus,  and  the  shoodrus  have  sunk  to  the  level  of  their 
own  cattle,  except  a few  individuals  whom  these,  bramhinical 
fetters  could  not  confine,  and  who,  under  a beneficent  govern- 
ment, have  successfully  aspired  to  riches,  though  denied  the 
honours  to  which  their  ingenuity  and  efforts  would  have  rais- 
ed them. 

Every  person  at  all  acquainted  with  the  Hindoo  system, 
must  have  been  forcibly  struck  with  the  idea,  that  it  is  wholly 
the  work  of  the  bramhuns  ; who  have  placed  themselves 
above  kings  in  honour,  and  laid  the  whole  nation  prostrate  at 
their  feet. 

By  the  Hindoo  law,  the  magistrate  was  not  to  imagine  evil 
in  his  heart  against  a bramhun  ; nor  could  a person  of  that 
order  be  put  to  death  for  any  crime  whatsoever  ; he  might  be 
imprisoned,  banished,  or  have  his  head  shaved,  but  his  life 
was  not  to  be  touched.  The  tribute  paid  to  them,  arising 
from  multiplied  idolatrous  ceremonies,  was  greater  than  the 
revenues  of  the  monarch.  If  a shoodru  assumed  the  bram- 
hinical thread,  he  was  to  be  severely  fined.  If  he  gave  fre- 
quent molestation  to  a bramhun,  he  w'as  to  be  put  to  death. 
If  a shoodru  committed  adultery  with  the  wife  of  a bramhun, 
he  was  to  be  mutilated,  and  to  be  bound  upon  a hot  iron 
plate,  and  burnt  to  death.  If  a*  bramhun  stole  a shoodru,  he 
was  to  be  fined  ; but  if  a shoodru  stole  a bramhun,  he  was  to 
be  burnt  to  death.  If  a shoodru  sat  upon  the  carpet  of  a bram- 
hun, the  magistrate,  having  thrust  a hot  iron  into  his  funda- 
ment, and, branded  him,  was  to  banish  him  the  kingdom  ; or 
to  cut  ofl^his  postciors.  If  a shoodru,  through  pride,  spat 
upon  a bramhun,  his  lips  were  to  be  cut  off.  If  a person  of 
this  cast,  plucked  a bramhun  by  the  hair,  or  by  the  beard,  or 
seized  him  by  the  neck,  the  magistrate  was  to  cut  off  both  his 
hands.  If  be  listened  to  reproaches  against  a bramhun,  he 

* The  number  of  bramhuns  in  Bengal,  compared  with  the  shood- 
rus, is,  perhaps,  as  one  to  eight,  or  one  to  ten. 


12 


HISTORY,  &c. 


was  to  pour  hot  lead  into  his  ears.  If  a shoodru  beat  a mag- 
istrate, he  was  to  have  an  iron  spit  run  through  him,  and  to 
be  roasted  alive  ; a bramhun,  for  such  an  offence,  was  to  be 
hned. — And,  as  though  all  these  horrible  punishments  on 
earth  had  not  sufficiently  degraded  the  shoodru,  the  wrath  of 
the  bramhuns  pursued  him  into  the  next  world, — for,  the  s >me 
shastrus  teach,  that  if  a shoodru  do  not  rise  to  receive  a bram- 
hun with  due  honour,  he  will  become  a tree  after  death  ; if 
he  look  angrily  at  a bramhun,  his  eyes  will  be  put  out  by 
Yumu,  the  Hindoo  Pluto. 

The  shastrus*  teach,  that  a gift  to  a learned  bramhun  pos- 
sesses infinite  merit  ; feasts  to  bramhuns  are  considered  as 
verj  meritorious  : a poor  man  entertains  two  or  three  at  a 
lime  ; a rich  man  invites  hundreds.  At  all  festivals,  mar- 
riages, &.C.  one  of  the  most  important  things  to  be  done  is  to 
entertain  the  bramhuns,  and  to  make  presents  to  them  at  their 
dismission.  If  a shoodru  wish  to  succeed  in  any  project,  he 
feasts  two  or  three  bramhuns.  If  a man  has  been  entertain- 
ing a number  of  bramhuns,  a neighbour  says  to  him,  “Ah! 
you  are  a happy  man  ! you  can  honour  so  many  bramhuns  !” 
A covetous  man  is  sometimes  thus  reproached  : “ He  is  very 
rich,  but  he  caifnot  bring  bis  mind  to  part  with  a mite,  no  not 
to  entertain  bramhuns  : he  does  not  even  invite  a few  bram- 
huns to  his  house,  and  wash  their  feet.”  To  present  gifts  to 
bramhuns  at  the  hour  of  death,  and  bequeath  to  them  lands, 
or  cows,  or  houses,  is  extolled  in  the  shastrus  as  a work  of 
merit  destroying  all  sin,  and  followed  in  the  next  world  with 
imperishable  happiness. 

To  drink  the  water  into  w'hich  a bramhun’s  toe  has  been 
dipped,  is  considered  a very  great  privilege.  When  inquiring 
into  this  circumstance,  it  was  ascertained,  that  vast  numbers 
of  shoodi  us,  while  fasting,  thus  purify  themselves  daily  ; that 
others  make  a vow  to  attend  to  this  duty  for  a length  of  time, 
to  remove  some  disease.  Indeed,  shoodrus  may  be  frequent- 
ly seen  carrying  water  in  a cup,  and  intreating  the  first  bram- 
hun they  meet,  to  put  his  toe  into  it  ; after  which  they  drink 
the  water,  and  bow  or  prostrate  themselves  to  the  bramhun, 
who  bestows  his  blessing  on  them  ; others  preserve  some 
ot  this  holy  water  in  their  houses.  Persons  are  found  wh# 
endeavour  to  collect  the  dust  from  the  feet  of  a lack  of  bram- 
huns ; one  mode  of  doing  which  is,  by  spreading  a cloth  be- 
fore the  door  of  a house  where  many  are  assembled  at  a feast ; 
as  each  bramhun  comes  out,  he  shakes  the  dust  from  his  feet 


Law  governing  the  casts. 


OF  THE  HINDOOS. 


O 


upon  this  cloth.  Many  miraculous  cures  are  said  to  have 
been  performed  on  persons  swallowing  this  dust. 

But,  not  only  is  the  body  of  the  shoodru  laid  prostrate  be- 
fore the  bramhun,  to  lick  the  dust  of  his  feet,  but  his  soul  also 
is  to  be  sacrificed  to  his  honour  ; the  Hindoo  laws  enact,  that, 
to  serve  a bramhun,  falsehood  is  allowable  ! and  that  if  a shoo- 
dru dare  to  listen  to  the  salvation  giving  vedu,  he  is  to  be 
punished  for  his  sacrilege.  Even  at  present,  if  a bramhun 
hap[>en  to  be  repeating  any  part  of  the  vedu  aloud,  a shoodru, 
if  near,  shuts  his  ears,  and  runs  away. 

From  the  preceding  statements,  it  will  be  abundantly 
evident,  that  this  whole  fabric  of  superstition  is  the  work  of 
bramhuns.  No  person  may  teach  the  vedu  but  a bramhun  ; 
— a spiritual  guide  must  be  a bramhun  ; — every  priest  (poor- 
ohitu)  must  be  a bramhun  ; the  offerings  to  the  gods  must  be 
given  to  bramhuns  ; — no  ceremony  is  meritorious  without  a 
fee  to  the  officiating  bramhun  ; — numberless  ceremonies  have 
been  invented  to  increase  the  wealth  of  the  bramhuns  : as 
soon  as  a child  is  conceived  in  the  womb,  a bramhun  must  be 
called  to  repeat  certain  formulas,  when  he  receives  a fee  and 
is  feasted  ; other  levies  are  made  before  the  birth  ; at  the 
birth  ; when  the  child  is  a few  days  old  ; again  when  it  is  six 
months  old  ; when  two  years  old;  again  at  eight  or  nine  ; and 
again  at  marriage  ; in  sickness,  the  bramhun  is  paid  for  re- 
peating forms  for  the  re.storation  of  the  patient  ; — after  death, 
his  son  must  perform  the  shraddhu,  the  offerings  and  fees  at 
which  are  given  to  the  bramhuns,  twelve  times  during  the 
first  year,  and  then  annually  ; — if  a shoodru  meet  with  a mis- 
fortune, he  must  pay  a bramhun  to  read  incantations  for  its 
removal  ; — if  his  cow  die,  he  must  call  a bramhun  to  make  an 
atonement ; if  he  lose  a piece  of  gold,  he  must  do  the  same  ; 
— if  a vulture  have  settled  on  his  house,  he  must  pay  a bram- 
hun to  purify  his  dwelling  ; — if  he  go  into  a new  house,  he 
must  pay  a bramhun  to  purify  it  if  a shoodru  die  on  an 
unlucky  day,  his  son  must  employ  a bramhun  to  remove  the 
evil  effects  of  this  circumstance  ; — if  he  cut  a pool  or  a well, 
he  must  pay  a bramhun  to  consecrate  it  ; — if  he  dedicate  to 
public  uses  a temple,  or  trees,  he  must  do  the  same  ; — at  the 
time  of  an  eclipse,  the  bramhun  is  employed  and  paid  ; — on 
certain  lunar  days,  the  shoodru  must  present  gifts  to  bram- 
huns. During  the  year,  about  forty  ceremonies  are  perform- 
ed, called  vrutus,  when  the  bramhuns  are  feasted,  and  re- 
ceive fees  ; — when  a person  supposes  himself  to  be  under 
the  influence  of  an  evil  planet,  he  must  call  four  bramhuns  to 
offer  a sacrifice  ; a number  of  vows  are  made,  on  all  which 

B 


14 


HISTORY,  <tc. 


occasions,  bramhuns  are  employed  and  paid  ; — at  the  birth  of 
a child,  the  worship  of  Sbustee  is  performed,  when  bramhuns 
are  feasted  ; — at  the  time  of  the  small  pox,  a ceremony  is  per- 
formed by  the  bramhuns  ; — they  are  paid  for  assisting  the 
people  to  fast  ; — to  remove  cutaneous  disorders,  the  bram- 
huns pray  to  one  of  the  goddesses,  and  receive  a fee  ; — bram- 
huns are  employed  daily  to  offer  worship  to  the  family  god  of 
the  shoodru  ; — the  farmer  dares  not  reap  his  harvest  without 
paying  ibramhun  to  perform  some  ceremony  ; — a tradesman 
cannot  begin  business  without  a fee  to  a bramhun  ; — a fisher- 
man cannot  build  a new  boat,  nor  begin  to  fish  in  a spot  which 
he  has  farmed,  without  a ceremony  and  a fee  ; nearly  a hun- 
dred different  festivals  are  held  during  the  year,  at  which 
bramhuns  are  entertained,  and,  in  some  villages,  feasts  are 
celebrated  at  a hundred  houses  at  once.  At  the  house  of  a 
raja,  at  particular  festivals,  sometimes  as  many  as  20,000 
bramhuns  are  feasted.  Instances  are  mentioned  of  100,000 
bramhuns  having  been  assembled  at  one  feast. 

Among  the  bramhun  casts,  there  are  several  degrees  or  or- 
ders. That  called  koohenu  is  one  indicating  the  highest  mer- 
it, None  could  enter  this  order  unless  he  was  distinguished 
by  meekness,  learning,  good  report,  &c.  At  the  present 
time,  the  highest  seat  of  honour  is  yielded  to  a kooleenu  on 
all  occasions,  yet  the  supposed  superiority  of  this  order  in 
natural  or  acquired  talents,  no  where  exists.  The  name  of 
the  order,  however,  still  gives  the  bramhnns  belonging  to  it 
great  superiority  among  the  lower  orders  of  this  cast. 
Thus,  each  kooleenu  marries  at  least  two  wives  one  the 
daughter  of  a bramhun  of  his  own  order,  and  the  other  of  a 
shrotriyu  ;*  the  former  be  generally  leaves  at  her  father’s, 
the  other  he  takes  to  his  own  house.  It  is  essential  to  the 
honour  of  a kooleenu,  that  he  have  one  daughter,  but  by  the 
birth  of  many  daughters,  he  sinks  in  respect  ; hence  he 
dreads  more  than  other  Hindoos  the  birth  of  daughters. 
Some  inferior  kooleenus  marry  many  wives  ; it  is  said  that 
some  persons  have  a hundred  and  twenty  ; many  have  fifteen 
or  twenty,  and  others  forty  or  fifty  each.  Numbers  procure 
a subsistence  by  this  excessive  polygamy  : at  their  marriages 
they  obtain  large  presents,  and  as  often  as  they  visit  these 
wives,  they  receive  presents  from  the  father  ; and  thus,  hav- 
ing married  into  forty  or  fifty  families,  a kooleenu  goes  from 
house  to  house,  and  is  fed,  clothed,  &c.  Some  old  men, 
after  the  wedding,  never  see  the  female  ; others  visit  her 
•nee  in  three  or  four  years.  A respectable  kooleenu  never 


* Lower  order  of  bramhuns. 


OF  THE  HINDOOS. 


15 


U7es  with  the  wife,  who  remains  in  the  house  of  her  parents  ; 
he  sees  her  occasionally,  as  a friend  rather  than  as  a husband, 
and  dreads  to  have  offspring  by  her,  as  he  thereby  sinks  in 
honour.  Children  born  in  the  houses  of  their  fathers  in 
law,  are  never  owned  by  the  father.  Inconsequence  of  this 
state  of  things,  both  the  married  and  unmarried  daughters  of 
the  kooleenus  are  plunged  into  an  abyss  of  misery  ; and  the 
inferior  orders  are  now  afraid  of  giving  their  daughters  to 
these  nobles  among  the  bramhuns. 

These  customs  are  the  cause  of  infinite  evils  ; kooleenu 
married  women,  abandoned  by  their  husbands,  in  hundreds  of 
instances,  live  in  adultery  ; in  some  cases,  with  the  know- 
ledge of  their  parents.*  The  houses  of  ill  fame,  at  Calcutta, 
and  other  large  towns,  are  filled  with  the  daughters  of  koo- 
leenu bramhuns  ; and  the  husbands  of  these  women  have 
lately  been  found,  to  a most  extraordinary  extent,  among  the 
most  notorious  and  dangerous  dakaits.t 

* Innumerable  instances  of  the  foetus  in  the  womb  being  destroy- 
ed by  these  women,  are  well  known  among  all  the  Hindoos.  A 
kooleenu  bramhun  assured  me,  IhtU  he  had  heard  more  than  ffty 
women,  daughters  of  kooleenus,  confess  these  murders  ! ! To  remove 
ray  doubts,  he  referred  me  to  an  instance  which  took  place  in  the 
village  where  he  was  born,  when  the  woman  was  removed  in  the 
night  to  an  adjoining  village,  till  she  had  taken  medicines,  and  de- 
stroyed the  foetus.  Her  paramour  and  his  friends  were  about  to  be 
seized,  on  a charge  of  murder,  when  the  woman  returned  home, 
having  recovered  from  the  indisposition  occasioned  by  the  medi- 
cines she  had  taken.  On  making  further  inquiry  into  this  subject, 
■a  friend,  upon  whose  authority  I can  implicitly  rely,  assured  me, 
that  a very  respectable  and  learned  bramhun,  who  certainly  was 
not  willing  to  charge  his  countr}’men  with  more  vices  than  they 
possessed,  told  him,  it  was  supposed,  that  a thousand  of  these  abor- 
tions took  place  in  Calcutta  every  month  ! This  statement  is  doubt- 
less exaggerated,  but  what  an  unutterably  shocking  idea  does  it 
give  of  the  moral  condition  of  the  heathen  part  of  Calcutta.  The 
same  bramhun  affirmed,  that  he  did  not  believe  there  was  a single 
Hindoo,  male  or  female,  in  the  large  cities  of  Bengal,  who  did  not 
violate  the  laws  of  chastity  ! — Many  kooleenus  retain  Mussulman 
mistresses,  without  suffering  in  cast,  although  these  irregularities 
are  known  to  all  the  neighbours.  The  praotice  of  keeping  women 
of  other  casts,  and  of  eating  with  women  of  ill-fame,  is  become  very 
general  among  the  bramhuns.  A great  proportion  of  the  chief  da- 
kaits,  (plunderers,)  are  bramhuns.  I am  informed,  that  in  one  day 
ten  bramhuns  were  once  hanged  at  Dinagepore,  as  robbers,  and  I 
doubt  dot,  the  well  known  remark  of  Governor  Holwell  is,  in  sub- 
stance, true : “ During  almost  five  years  that  we  presided  in  the 
judicial  cutchery  court  of  Calcutta,  never  any  murder  or  other 
atrocious  crime  came  before  us,  but  it  was  proved  in  the  end  a 
bramhun  was  at  the  bottom  of  it.”  HolweWs  Hist.  Events,  vol.  2. 

t Plunderers. 


16 


HISTORY,  (fee. 


Formerly  the  bramhuns  were  employed  in  austere  devo- 
tion and  abstinence,  their  business  being  the  worship  of  the 
gods — then  they  were  supported  by  kings  and  princes,  and 
it  seems  did  not  employ  their  hands  in  worldly  labour.  At 
the  present  time  only  a few  are  supported  in  this  way,  most 
of  them  being  obliged  to  enter  into  all  kinds  of  worldly  em- 
ployment for  support ; many  of  them  are  beggars,  some  steal, 
&c. 

The  cast  called  kshutriyu  is  said  to  have  been  created  to 
protect  the  cattle,  the  earth,  and  the  Bramhuns.  This  cast, 
as  well  as  the  third,  called  Voishyu  has  nearly  disappeared, 
haying  sunk  into  the  fourth  order. 

The  fourth  cast,  shoodrus,  is  chiefly  composed  of  the  vilest 
and  most  degraded  of  the  human  race.  They  are  not  only 
by  civil  law  rendered  unfit  to  associate  with  other  human  be- 
ings in  this  world,  but  are  denied  the  benefit  of  those  means 
•which  are  considered  necessary  to  insure  happiness  in  that 
which  is  to  come.  By  the  rules  of  the  shastrus,  or  civil  law, 
bramhuns  are  prohibited  from  giving  spiritual  counsel  to  a 
shoodru,  or  to  inform  of  the  legal  expiation  for  his  sins. 

There  are  many  sub-divisions  among  the  shoodrus,  some 
of  which  are  as  effectual  barriers  to  mutual  intercourse,  as 
the  distinctions  between  the  bramhuns  and  shoodrus.  Each 
of  these  classes  follow  distinct  employments. 

1st  class.  The  first  class  voidyus,  are  the  professed, 
though  not  the  exclusive  medical  men  among  the  Bengalees. 
Some  of  them  can  read. 

2d  class.  The  second  is  called  the  writer  cast.  Some  of 
this  class  also  understand  medicine,  and  can  read. 

3d  class  are  druggists.  This  is  a respectable  class.  Some 
of  them  are  visited  by  the  bramhuns. 

4th  class,  or  brass  founders.  More  than  fifty  different  ar- 
ticles are  made  for  sale  by  this  class. 

5th  class.  This  class  are  shell-ornament  makers.  They 
make  and  sell  the  ornaments  worn  by  the  ladies  on  their 
wrists,  &c. 

6th  class.  Husbandmen.  In  general  the  farmers  obtain  a 
bare  maintenance  ; frequently  it  takes  the  whole  crop  to  pay 
their  rent,  in  which  families  are  left  vyith  no  subsistence,  and 
are  turned  out  to  beg  or  perish. 

7th  class.  Barbers.  The  Hindoos,  even  the  poorest, 
never  shave  themselves,  or  cut  their  own  nails.  Shaving  is 
never  done  in  the  house,  or  shop,  but  sometimes  under  a 
^mall  shed,  or  tree,  very  often  in  the  street,  or  road. 


OF  THE  HINDOOS. 


17 


8lh  class.  Confectioners.  They  make  and  sell  a great  va- 
riety of  sweetmeats,  chiefly  composed  of  sugar,  molasses, 
flour  and  spices.  Of  these,  immense  quantities  are  consu- 
med. 

9th  class.  Potters.  They  make  a considerable  variety  of 
earthen  ware  ; plaster  houses  with  clay,  make  brick,  &c. 

1 0th  class.  Weavers.  This  is  at  Bengal  a numerous  class, 
but  except  in  their  business,  are  very  ignorant. 

11th  class.  Blacksmiths.  Not  very  numerous.  Their 
ivork  is  generally  clumsy. 

12th  class.  This  class  is  composed  of  such  persons  as 
awake  the  king  in  the  morning,  by  announcing  the  hour,  de- 
scribing the  beauties  of  the  morning,  &c. 

13th  class.  Sellers  of  Flowers.  They  prepare  the  wed- 
ding crown  for  the  bridegroom,  artificial  flowers,  &c. 

14th,  16th,  and  16th  classes,  are  Charioteers,  and  shop- 
keepers. 

17th  class.  Joiners.  They  make  gods,  bedsteads,  doors,, 
boxes,  &c. 

18th  class.  Washermen.  The  Hindoo  women  do  not  even 
wash  the  clothes  for  their  ftwn  families.  This  class  are  em- 
ployed for  that  purpose.  They  are  very  dishonest,  and  will 
steal,  or  change  garments  whenever  they  have  opportunitj'. 

19th  class.  Goldsmiths.  They  make  gods  of  brass,  &c. 
sundry  other  articles,  as  cups,  dishes,  and  gold  and  silver  or- 
naments. 

20th  class.  Bankers.  They  are  money  changers,  buy 
and  sell  old  silver  and  gold,  &c.  some  of  them  are  very  rich. 

21st  class.  Oilmen.  They  prepare  and  sell  the  oil  used 
for  lamps. 

22d  class.  Milkmen.  They  keep  a number  of  cows,  and 
sell  milk,  clarified  butter,  &c.  A Hindoo  cow  gives  only 
about  a quart  of  milk  at  a time. 

23d  class.  Fishermen.  The  business  of  this  class  is  to 
catch  fish,  which  are  sold  by  their  wives  at  the  markets. 

24th  class.  Distillers.  They  make  several  kinds  of  ar- 
rack, a kind  of  rum,  and  several  other  kinds  of  spirit. 

26th  class.  Dancers. 

26th  class.  Day  labourers. 

27th  class.  Shoemakers.  This  despised  class  make  shoes, 
’’of  different  skins,  and  even  from  that  of  the  cow,  which  are 
sold  for  fourpence  or  sixpence  a pair. 

28th  class.  Ferrymen.  This  class  are  much  employed,  as 
there  are  few  bridges  in  their  country. 

29th  class.  Palanquin  hearers. 

B 2 


IS 


HISTORY,  iic. 


30th  class.  There  are  enumerated  10  more  classes  of  the  ^ 
Shooflru  cast,  which  are  included  in  the  above. 

The  Hindoo  shastrus  bear  the  most  evident  proofs,  that  the 
founders  of  the  system  of  casts,  must  have  been  men  who  de- 
signed to  deify  themselves.  This  institution  has  been,  and 
ever  will  be  one  of  the  greatest  scourges,  which  can  afflict 
those  who  are  doomed  to  suffer  under  it.  It  has  no  regard 
to  merit,  or  dement.  It  consigns  nine  tenths  of  the  people 
even  before  birth,  to  a state  of  mental  and  bodily  degradation, 
in  which  they  are  forever  shut  out  from  all  the  liberties,  hon- 
our, or  everi  religion  of  the  country.  But  not  only  is  the 
system  of  cast  repugnant  to  every  principle  of  justice  and 
policy,  but  to  every  feeling  of  benevolence  and  humanity. 
The  social  circle  excludes  every  person,  except  of  the  same 
cast.  It  arms  one  class  of  men,  against  another  ; it  gives  rise 
to  the  most  insufferable  ostentation  and  pride  on  the  one  hand, 
and  to  the  roost  abject  state  of  degradation  and  apathy  on  the 
other.  It  is  a sufficient  excuse  for  not  doing  an  act  of  benev- 
olence towards  another,  that  he  is  not  of  the  same  cast  ; nay, 
a man  dying  with  thirst,  will  not  accept  of  a cooling  draught  of 
water,  from  the  hand  or  cup  of  a»person  of  lower  cast.  In 
short,  the  cast  murders  all  feelings  of  benevolence,  or  pity  ; 
and  shuts  up  the  heart  of  man  against  his  neighbour,  in  a man- 
ner unknown  even  among  savage  tribes. 

The  loss  of  cast,  is  the  most  terrible  calamity  a Hindoo  can 
suffer.  It  is  worse  than  death.  Instances  have  frequently 
happened,  where  persons  have  pined  away  and  died  on  this 
account.  Still  the  crime  for  which  a person  forfeits  his  cast, 
is  often  of  the  most  trivial  kind,  or  perhaps  an  unavoidable, 
or  even  a benevolent  act.  Perhaps  the  person  has  been 
found  eating  with  a virtuous  neighbour  of  a lower  cast,  or  he 
has  visited  other  countries  on  business,  and  has  been  compel- 
led to  starve,  or  eat  food  not  cooked  by  persons  of  his  own 
cast.  Or  perhaps  he  has  associated  with  a person  of  low 
cast,  so  far  as  to  help  him  out  of  distress.  For  these,  or  such  ^ 
like  reasons,  the  cast  pro.scrihes  him  his  father’s  house,  and  if 
his  mother  consents  to  talk  with  him,  it  must  be  by  stealth,  at 
a distance  from  the  place  which  was  once  his  home,  into 
which  he  must  never  enter. 

Not  only  is  a person  who  has  lost  cast  deprived  of  his  pro- 
perty, and  renounced  by  his  friends,  but  he  is  excluded  from  ;i 
all  the  services  and  comforts  of  religion,  and  from  all  its  sup- 
posed benehts,  at  and  after  death,  and  is  of  course  considered 
as  certainly  miserable  in  a future  state.  Numbers  of  such 
eutcaets  abandon  their  homes,  and  wander  about  till  death. 


OF  THE  HINDOOS. 


19 


children. — The  birth,  nursing,  and  education  of  their  chil- 
dren. ai  e considered  as  matters  of  the  utmost  importance,  by 
the  higher  classes  of  Hindoos. 

Before  the  birth  of  a child,  to  keep  off  evil  spirits,  they  lay 
the  scull  of  a cow  smeared  with  red  lead  at  the  door  of  the 
house.  When  a child  is  born,  and  the  father  first  goes  to 
see  it,  if  a rich  man,  he  puts  money  into  its  hand,  and  the  re- 
lations do  the  same.  On  the  sixth  day  after  birth,  a certain 
goddess  is  worshipped  in  the  room  where  the  child  was  born, 
and  her  blessing  implored  on  it. 

The  respectable  Hindoos,  at  the  birth,  keep  a record, 
drawn  up  by  agunuku,  or  astrologer,  who  is  informed  by  the 
father,  of  the  exact  time  the  child  was  born,  and  is  requested 
to  cast  its  nativity,  and  open  the  roll  of  its  fate.  The  astrologer 
goes  home,  and  draws  up  a pjper,  describing  what  will  hap- 
pen to  the  child  annually,  for  as  many  years  as  he  is  paid.  If 
the  fortune  of  the  infant  turns  out  to  be  good,  the  astrologer 
receives  additional  sums  from  year  to  year.  The  parent 
carefully  deposits  the  record  in  his  house,  and  looks  at  it  oc- 
casionally, when  good  or  evil  happens  to  the  child. 

At  the  age  of  a few  days  the  infant  is  named,  generally  after 
some  favourite  god,  but  is  never  called  after  the  father.  The 
reason  of  this  practice  probably  is,  that  the  Hindoos  believe, 
the  repetition  of  the  names  of  the  gods  is  meritorious,  and  op- 
erating like  fire,  consumes  all  sin  ; hence,  the  oftener  they 
are  repeated  in  the  family,  the  better. 

A Hindoo  woman  suckles  her  child,  if  she  have  only  one, 
till  it  is  five  or  six  years  old  ; and  it  is  not  uncommon  to  see 
such  children  standing  and  drawing  the  mother’s  breast.  A 
Hindoo  mother  seldom  employs  a wet  nurse  ; nor  is  the  child 
fed  with  prepared  food  before  the  expiration  of  six  months. 
The  children  of  the  rich  generally  go  naked  till  they  arrive  at 
their  second  or  third  year,  and  those  of  the  poor  till  they  are 
six  or  seven. 

As  Hindoo  women  never  learn  to  read,  they  are  unable  to 
teach  their  children  their  first  lessons,  but  a father  may  fre- 
quently be  seen  teaching  his  child  to  write  the  alphabet  when 
five  years  old  ; at  which  age  the  male  children  are  common- 
ly sent  to  the  village  school. 

Rich  men  employ  persons  to  teach  their  children,  even  at 
five  years  of  age,  how  to  behave  on  the  approach  of  a bram- 
hun,  a parent,  a spiritual  guide,  &.c.  ; how  to  sit,  to  bow,  and 
appear  to  advantage  in  society.  Wlien  a bey  speaks  of  his 
father,  he  calls  him  t’kakooru,  lord  ; or  of  his  mother,  he  calls 
her  t’hakooranee.  When  he  returns  from  a^onrney,  he  hows 
to  his  father  and  mother,  and  taking  the  dust  from  their  fee* 


20 


HISTORY,  &:c. 


rubs  it  on  bis  head.  Considering  their  inferiority  to  Europe- 
ans in  most  of  the  affairs  of  polished  life,  the  Hindoos  in  gen- 
eral deserve  much  credit  for  their  polite  address. 

Almost  all  the  larger  villages  in  Bengal  contain  common 
schools,  where  a boy  learns  his  letters  by  writing  them,  nev- 
er by  pronouncing  the  alphabet,  as  in  Europe  ; he  first  writes 
them  on  the  ground  ; next  with  an  iron  style,  or  a reed,  on  a 
palm  leaf;  and  next  on  a green  plantain  leaf.  After  the  sim- 
ple letters,  he  writes  the  compounds  ; then  the  names  of  men, 
villages,  animals,  &.c.  and  then  the  figures.  While  employed 
in  writing  on  leaves,  all  the  scholars  stand  up  twice  a day, 
with  a monitor  at  their  head,  and  repeat  the  numerical  tables, 
ascending  from  a unit  to  gundas,*  from  gundas  to  voorees,  irora 
vooreest  to  punus,J  and  from  punusto  kahunus  ;§  and  during 
school  hours,  they  write  on  the  palm  leaf  the  strokes  by 
which  these  numbers  are  defined.  They  next  commit  to 
memory  an  addition  table,  and  count  from  one  to  a hundred  ; 
and  after  this,  on  green  plantain  leaves,  they  write  easy  sums 
in  addition  and  subtraction  of  money  ; multiplication,  and  then 
reduction  of  money,  measures,  &c.  The  Hindoo  measures 
are  alt  reducible  to  the  weights,  beginning  with  ruttees,ll  and 
ending  with  munus.*’*  The  elder  boys,  as  the  last  course  at 
these  schools,  learn  to  write  common  letters,  agreements,  &.c. 
— The  Hindoo  schools  begin  early  in  the  morning,  and  con- 
tinue, till  nine  or  ten  ; after  taking  some  refreshment  at  home, 
the  scholars  return  about  three,  and  continue  till  dark.  The 
Bengalee  school-masters  punish  with  a cane,  or  a rod  made 
of  the  branch  of  a tree  ; sometimes  the  truant  is  compelled 
to  stand  on  one  leg,  holding  up  a brick  in  each  hand,  or  to 
have  his  arms  stretched  out,  till  he  is. completely  tired. — 
These  sehool-masters  are  generally  respectable  shoodrus, 
though  in  some  instances,  bramhuns  follow  this  employment. 
Their  allow'ance  is  very  small  : for  the  first  year’s  education, 
about  a penny  a month,  and  a day’s  provisions.  When  a boy 
writes  on  a palm  leaf,  two  pence  a month  ; after  this,  as  the 
boy  advances  in  learning,  as  much  as  four  pence  or  eight 
pence  a month  is  given. 

There  are  no  female  schools  among  the  Hindoos  ; every 
ray  of  mental  improvement  is  carefully  kept  from  the  sex. 
As  they  are  always  confined  to  domestic  duties,  and  carefully 
excluded  from  the  company  of  the  other  sex,  a Hindoo  sees 
no  necessity  for  the  education  of  females,  and  the  shastrus 
themselves  declare*,  that  a woman  has  nothing  to  do  zeith  the 
text  of  the  vedu  ; all  her  duties  are  comprized  in  pleasing  her 

*Four.  f Tiventy.  | Eighty.  J One  thousand  two  hundred  and 
eighty.  K A seed  tf  the  abrus  pricatorious.  **  Eighty  lbs. 


OF  THE  Hindoos; 


21 


hasband,  and  cherishing  her  children.  Agreeably  to  this  state 
of  manners,  respectable  women  are  never  seen  in  the  public 
roads,  streets,  or  places  of* resort.  What  would  a European 
say  if  the  fair  sex  were  at  once  to  be  excluded  from  public 
view — and  if,  in  every  public  assembly,  every  private  walk, 
every  domestic  circle,  he  was  to  meet  only  the  faces  of  men  ! 

When  a child  is  ill,  the  mother,  supposing  that  her  milk  is 
the  cause  of  its  sickness,  abstains  from  bathing,  eating  sour 
food,  fish,  &c.  and  partakes  of  food  only  once  a day.  Some- 
times, after  making  a vow,  and  promising  some  gift,  if  the  de- 
ity will  restore  her  child  to  health,  she  abstains  from  cutting 
the  child’s  hair  until  the  expiration  of  the  vow  ; others  tie  up 
a lock  of  hair,  and  repeat  over  each  hair  in  the  lock  the  name 
of  a different  deity  ; this  clotted  hair  may  frequently  be  seen 
on  the  heads  of  children. 

Though  the  children  of  the  highest  and  the  lowest  casts 
seldom  play  in  company,  yet  the  ofi'spring  of  casts  which 
more  nearly  approximate  are  often  seen  in  the  streets,  play- 
ing together  with  the  utmost  freedom  ; and  indeed  if  a child 
at  play  should  have  food  in  its  hand,  and  the  child  of  another 
cast  partake  of  it,  it  is  not  much  noticed.  Hindoo  children 
play  with  earthen  balls,  and  with  the  small  shells  which  pass 
for  money.  Bigger  boys  amuse  themselves  in  different  kinds 
of  inferior  gaming,  as  dice,  throwing  kourees,  &c.  ; in  boyish 
imitations  of  idolatrous  ceremonies  ; in  kites  ; leaping  ; wrest- 
ling ; in  a play  in  which  two  sides  are  formed,  bounds  fixed, 
and  each  side  endeavours  to  make  incursions  into  the  bounda- 
ry of  the  other  without  being  caught  ; in  hide  and  seek,  and 
the  like.  Children  are  seldom  corrected,  and  having  none  of 
the  moral  advantages  of  the  children  of  Christian  parents,  they 
ripen  fast  in  iniquity,  and  among  the  rest  in  disobedience  to 
parents.  At  a very  early  age,  they  enter  the  paths  of  impu- 
rity, in  which  they  meet  with  no  checks  ei  her  from  con- 
science, the  virtuous  examples  of  parents,  or  the  state  of  pub- 
lic morals. — A bramhun,  who  appeared  to  respect  Christiani- 
ty, was  one  day  reading  the  first  chapter  of  the  epistle  to  the 
Romans  in  Bengalee  ; and  while  going  over  this  melancholy 
description  of  the  sins  of  the  heathen,  he  confessed,  with  a 
degree  ot  astonishment,  how  remarkably  applicable  it  was  to 
the  manners  of  his  own  countrymen. 

Marriages. — A Hindoo,  except  he  be  grown  up,  as  in  sec- 
ond marriages,  never  chooses  his  own  wife.  Two  persons 
frequently  agree  while  the  children  are  infants,  to  give  them 
in  marriage,  but  most  commonly  a parent  employs  a man  cal- 
led ghutuku,  to  seek  a suitable  boy  or  girl  for  his  child. 


The  son  of  a shoodru  is  often  married  as  early  as  bis  htk 
year  ; the  sons  of  a brumhun,  after  being  invested  with  the 
poita,  at  seven,  nine  or  eleven.  Tielays  to  a later  period  are 
not  unfrequent ; parents  cannot  always  obtain  a suitable  match, 
or  money  is  wanting  ; marriages  also  must  be  regulated  by 
the  cast,  and  by  complicated  customs.  Amongst  the  middling 
ranks,  five  hundred  roopees  are  often  expended,  and  amongst 
the  rich  many  thousands,  at  the  marriage  of  a son. 

One  of  the  Hindoo  shastrus  gives  the  following  directions 
respecting  the  qualities  of  a wife  : — “ She  who  is  not  descend- 
ed from  his  paternal  or  maternal  ancestors  within  the  sixth 
degree,  is  eligible  by  a twice-born  man  for  nuptials.  In  con- 
necting himself  with  a wife,  let  him  studiously  avoid  the  fol- 
lowing families,  be  they  ever  so  great,  or  ever  so  rich  in  kine, 
goats,  sheep,  gold  and  grain  : the  family  which  has  omitted 
prescribed  acts  of  religion  ; that  which  has  produced  no  male 
children  ; that,  in  which  the  vedu  has  not  been  read  ; that, 
which  has  thick  hair  on  the  body  ; and  those,  which  have 
been  subject  to [here  a number  of  diseases  are  men- 

tioned.] Let  a person  choose  for  his  wife  a girl,  whose  form 
has  no  defect  ; who  has  an  agreeable  name ; who  walks 
gracefully  like  a young  elephant  ; whose  hair  and  teeth  are 
moderate  respectively  in  quantity  and  in  size  ; whose  body 
has  exquisite  softness.” 

The  following  account  of  the  person  ofSharuda,  the  daugh- 
ter of  Brumha,  translated  from  the  Shivu  pooranu,  may  serve 
as  a just  description  of  a perfect  Hindoo  beauty  ; This  girl 
was  of  a yellow  colour : had  a nese  like  the  flower  of  the  ses- 
amum  ; her  legs  were  taper  like  the  plantain  tree  ; her  eyes 
large  like  the  principal  leaf  of  the  lotus  ; her  eye-brows  ex- 
tended to  her  ears  ; her  lips  were  red  like  the  young  leaves 
of  the  mango  tree ; her  face  was  like  the  full  moon ; her 
voice  like  the  sound  of  thecuckow  ; her  arms  reached  to  her 
knees  ; her  throat  was  like  that  of  a pigeon  ; her  loins  narrow 
like  those  of  a lion  ; her  hair  hung  in  curls  down  to  her  feet ; 
her  teeth  were  like  the  seeds  of  the  pomegranate  ; and  her 
gait  like  that  of  a drunken  elephant  or  a goose. 

Each  cast  has  its  own  order  of  ghutukus,  which  profession 
may  be  embraced  by  any  person  qualified  by  cast  and  a know- 
ledge of  the  ghutuku  shastrus.  They  sometimes  propose 
matches  to  parents  before  the  parents  themselves  have  be- 
gun to  think  of  the  marriage  of  their  child.  Many  of  these 
men  are  notorious  flatterers  and  liars,  and  in  making  matrimo- 
nial alliances,  endeavour  to  impose  in  the  grossest  manner 
upon  the  parents  on  both  sides.  If  the  qualities  of  a girl  are 


OF  THE  HINDOOS. 


23 


to  be  commended,  the  ghutuku  declares,  that  she  is  beautiful 
as  the  full  moon,  is  a fine  figure,  of  sweet  speech,  has  excel- 
lent hair,  walks  gracefully,  can  cook  and  fetch  water,  &c. 
After  the  report  of  the  ghutuku,  a relation  on  each  side  is  de- 
puted to  see  the  children,  and  ,if  every  thing  respecting  cast, 
person,  &c.  be  agreeable,  a written  agreement  is  made  be- 
tween the  tw'o  fathers  ; and  in  this  way,  persons  are  united  in 
wedlock  with  as  much  indifference  as  cattle  are  yoked  togeth- 
er ; matrimony  becomes  a mere  matter  of  traffic,  and  chil- 
dren are  disposed  of  according  to  the  pride  of  parents,  with- 
out the  parties,  who  are  to  live  together  till  death,  having 
either  choice  or  concern  in  the  business. 

These  very  early  marriages  are  the  sources  of  the  most 
enormous  evils  ; these  pairs,  brought  together  without  pre- 
vious attachment,  or  even  their  own  consent,  are  seldom  hap- 
py. This  leads  men  into  unlawful  connexions,  so  common 
in  Bengal,  that  three  parts  of  the  married  population,  I am 
informed,  keep  concubines.  Many  never  visit,  nor  take  their 
wives  from  the  house  of  the  father-in-law,  but  they  remain 
there  a burden  and  a disgrace  to  their  parents  : or,  they  aban- 
don the  paternal  roof  at  the  call  of  some  paramour.  Early 
marriages  also  give  rise  to  another  dreadful  evil  : alnaost  all 
these  girls  after  marriage  remain  at  home,  one,  two,  or  three 
years  ; and  during  this  time  numbers  are  left  widows,  with- 
out having  enjoyed  the  company  of  their  husbands  a single 
day  : these  young  widows,  being  forbidden  to  marry,  almost 
without  exception,  become  prostitutes.  To  these  miserable 
victims  of  a barbarous  custom  are  to  be  added,  all  the  daugh- 
ters ef  the  kooleenus,  who  never  leave  the  house  of  the  fa- 
ther, either  during  the  life,  or  after  the  death  of  their  hus- 
bands, and  who  invariably  live  an  abandoned  life.  The  con- 
sequences resulting  from  this  state  of  things  are  universal 
prostitution,  and  the  perpetration  of  unnatural  crimes  to  a 
most  shocking  extent. 

f In  the  marriages  of  the  rich,  great  preparations  of  music, 
fire  work-s,  illuminations,  &c.  are  made,  and  vast  multitudes 
are  invited  to  the  wedding.  Some  persons  spend  more  than 
100,000  roopees*  in  the  marriage  of  a son  or  a daughter. 
At  a fortunate  hour  in  the  night,  the  bridegroom,  dressed  in 
silk,  and  wearing  many  gold  and  silver  ornaments,  a gold  chain 
round  his  neck,  and  a gilt  crown  upon  his  head,  prepares  to 
go  to  the  house  of  the  bride  : he  is  seated  in  a ^It  palan- 
queen,  or  in  a tuktunama.  II  in  the  latter,  there^  room  for 

* About  55,000  dollars.  A roopee  is  2«.  6d.  sterling. 


24  HISTORY,  iic.  I 

four  servants  to  stand  at  (he  four  corners,  in  the  inside  to  I 
fan  him,  or  rather  to  wave  over  him  a brush,  made  of  the  * 
tail  of  (he  cow  of  Tartary.  The  procession  at  a magnificent 
wedding  is  very  long  ; before  the  bridegroom’s  palanqueen, 
the  servants  of  the  father  walk,  carrying  silver  slaves  ; open 
carriages  proceed  slowly,  containing  dancing  women  and  sing- 
ers ; a flag  is  also  carried,  and  a metal  instrument  like  a dish 
is  placed  on  an  elephant,  and  beat  at  intervals.  The  streets 
are  illuminated  by  the  flambeaux  and  lights  which  the  attend- 
ants carry  in  their  hands  ; and  fireworks,  placed  on  both  sides 
the  streets,  are  discharged  as  the  procession  moves  along. 
Horses,  camels,  and  elephants,  richly  caparisoned,  are  placed 
in  convenient  situations  in  the  procession,  and  musicians, 
playing  on  various  instruments,  are  placed  before  and  behind 
the  bridegroom.  Lately  many  of  the  riah  natives  have  cal- 
led in  the  assistance  of  English  music  at  tlieir  weddings.  At 
intervals  guns  are  fired.  All  things  for  the  procession  being  I 
prepared  before  hand,  the  whole  waits  for  the  coming  of  the  j 
bridegroom. 

At  a marriage,  the  procession  of  which  1 saw  some  years 
ago,  the  bridegroom  came  from  a distance,  and  the  bride  lived 
in  Serampore  ; to  which  place  the  bridegroom  was  to  come  by 
water.  After  waiting  2 or  3 hours,  at  length  near  midnight,  it 
was  announced,  as  if  in  the  very  words  of  scripture,  “ Behold, 
the  bridegroom  cometh  ; go  ye  out  to  meet  him.” — All  the  per- 
sons employed,  now  lighted  their  lamps,  and  ran  with  them 
in  their  hands  to  fill  up  their  stations  in  the  processions  ; 
some  of  them  had  lost  their  lights,  and  were  unprepared  : 
but  it  was  then  too  late  to  seek  them,  and  the  cavalcade, 
something  like  the  above,  moved  forward  to  the  house  of  the 
bride,  at  which  place  the  company  entered  a large  and  splen- 
didly illuminated  area,  before  the  house,  covered  with  an 
awning,  where  a great  multitude  of  friends,  dressed  in  their 
best  apparel  were  seated  upon  mats.  The  bridegroom  was 
carried  in  the  arms  of  a friend,  and  placed  on  a superb  seat 
in  the  midst  of  (he  company,  where  he  sat  a short  time,  and 
then  went  into  the  house — the  door  of  which  was  immedi- 
ately shut,  and  guarded  by  seapoys. — I and  others  expostula- 
ted with  the  door  keepers,  but  in  vain.  Never  was  I so 
struck  with  our  Lord’s  beautiful  parable  as  at  this  moment  ; 

“ And  the  door  was  shut  !” — I was  exceedingly  anxious  to 
be  present  while  the  marriage  formulas  were  repeated,  but 
was  obliged  to  depart  in  disappointment. 

From  time  immemorial,  the  Hindoo  young  men  have  con- 


HISTORY,  kc. 


^25 


siJered  a wedding  procession,  as  it  passes  through  the  villages 
lo  the  house  of  the  bride,  as  fair  game  ; — groups  of  wicked 
bojs  and  young  men,  therefore,  attack  the  wedding  company 
in  all  those  ways  by  which  they  can  most  annoy  them,  and  in 
v.  hich  they  are  greatly  assisted  by  the  darkness  of  the  night. 
.Serious  disputes,  attended  with  the  loss  of  lives,  have  some- 
time occurred  amidst  this  rough  and  dangerous  piirth. 

After  entering  the  house  the  bridegroom  is  led  to  the  place 
where  the  marriage  rites  are  to  be  performed,  and  where 
the  father  in  law,  taking  off  the  old  garments  of  the  boy,  ar- 
rays him  La  new  clothes,  and  takes  him  into  an  inner  apart 
inent,  where  they  make  him  stand  on  a stool  placed  on  a 
cow’s  head  and  certain  other  things  buried  in  the  earth. 
Next  they  bring  the  bride  on  a stool  covered  with  the' bride- 
groom’s old  garments,  and  carry  the  girl  round  the  bridegroom 
seven  times  : they  then  permit  the  pair  fairly  to  look  at  each 
other,  perhaps  for  the  first  time.  After  some  few  other  cer- 
emonies, the  ofliciating  bramhun  directs  the  boy  to  put  his 
hand  on  a pan  of  water,  and  places  the  hand  of  the  girl  on 
his,  he  then  ties  them  together  with  a garland  of  flowers. 
Then  the  father  in  law  repeating  the  genealogy  of  the  girl 
from  the  great  grand  father  downward,  and  describing  her  as 
wearing  such  and  such  jewels,  gives  her  to  the  boy,  repeating 
also  his  name  and  genealogy,  the  bridegroom  answers  “ I have 
received  her.”  This  being  concluded,  the  father  of  the 
bride  invites  the  company  to  sup  at  his  house.  After  this 
a number  of  ceremonies  are  performed  by  the  friends,, which 
continue  a week  or  more,  when  the  bride  goes  to  her  father’s 
house  and  the  bridegroom  to  his. 

At  the  end  of  a year,  the  bridegroom  takes  home  his 
wife  ; or,  if  she  be  very  young,  she  remains  at  her  father’s 
(visits  excepted)  till  the  [iroper  time  for  their  ultimate  un- 
ion, when  her  husband  proceeds  to  the  house  of  his  father- 
in-law,  if  a poor  man,  on  foot,  and  if  rich,  in  a palanqueen, 
with  a few  friends.  When  the  married  pair  return  to  the 
house  of  the  boy’s  father,  most  of  those  ceremonies  are  re- 
peated which  took  place  there  on  the  day  after  marriage. 
A Hindoo,  on  his  marriage,  does  not  become  a house-keeper, 
as  in  England,  but  continues  to  live  with  his  father  ; and  iu 
this  way,  if  they  can  agree,  many  generations  live  together. 
At  present,  however,  separations  into  distinct  families  are  be 
coming  more  and  more  common. 

Few  men  continue  in  a single  state  to  old  age  : those  wh* 
do,  cohabit  with  concubines  : few  females  remain  unmarried  ; 
none  who  can  obtain  husbands.  Yet  the  cast  presents  such 

C 


HISTORY,  &ZC. 


2G 

various  obstacles  to  union,  and  there  are  so  many  gradations 
of  rank  by  which  marriages  are  regulated,  that  cases  do  ex- 
ist in  which  men  cannot  obtain  wives,  nor  women  husbands. 
Still,  so  great  a disgrace  is  incurred  by  remaining  unmarried, 
that  on  one  occasion  a number  of  old  maids  were  married  to 
an  aged  kooleenu  bramhun,  as  his  friends  were  carrying  him 
to  the  Ganges  to  die. 

The  Hindoos  are  seldom  happy  in  their  marriages  ; nor 
can  domestic  happiness  be  expected  where  females  are  re- 
duced to  a state  of  complete  servitude,  and  are  neither  qual- 
ified nor  permitted  to  be  the  companions  of  their  husbands. 
A man,  except  he  is  of  low  cast,  never  enters  into  conversa- 
tion with  his  wife,  during  the  day,  nor  is  she  ever  permitted 
to  eat  in  the- presence  of  her  husband,  or  to  sit  in  the  com- 
pany even  of  near  friends.  An  elder  brother  never  looks 
at  his  younger  brother’s  wife. 

Manners  and  C^istoms. — The  Hindoos  are  generally  loqua 
cious,  and  the  common  people  very  noisy  in  conversation. 
Their  youth  are  lively,  inquisitive,  and  of  quick  perception. 
They  appear  to  be  capable  of  great  improvement,  and  of 
imitating  most  of  the  European  arts,  and  carrying  them  to  the 
greatest  perfection  : either  they  are  incapable  of  bold  and 
original  designs,  or  their  long  slavery  to  ancient  patterns  and 
usages  has,  like  the  Chinese  shoe,  made  the  whole  race  crip- 
ples. 

In  the  forms  of  address,  and  behaviour  in  company,  the 
Hindoos  must  be  ranked  amongst  the  politest  nations.  It  is 
true,  there  is  a mixture  of  flattery,  and  of  fulsome  panegyric 
in  their  address,  but  this  is  given  and  received  rather  as  the 
requirement  of  custom  than  the  language  of  the  heart.  It 
is  a polish  always  understood  to  lie  on  the  surface  ; it  pleases 
without  deceiving  any  body.  VV’hen  he  enters  the  presence 
of  a spiritual  guide,  the  Hindoo  prostrates  himself,  and,  lay- 
ing hold  of  his  feet,  looks  up  to  him,  and  says,  ‘ You  are  my 
saviour  — to  a benefactor,  he  says,  “ You  are  my  father 
and  mother  — to  a man  whom  he  wishes  to  praise,  ‘ You 
are  religion  incarnate  or,  ‘ O ! Sir,  you  fame  is  gone  all 
over  the  country  y yes,  from  country  to  country.’  ‘ As  a 
Benefactor,  you  are  equal  to  Kurnnu.’  ‘ You  are  equal  to 
Yoodbisthiru  in  your  regard  to  truth.’  ‘ You  have  over- 
come all  your  passions.'  ‘ You  shew  due  respect  to  all.’ 
‘ You  are  a sea  of  excellent  qualities'’  ‘ You  are  devoted  to 
the  service  of  your  guardian  deity.’  ‘ You  are  the  father 
and  mother  of  bramhuns,  cows  and  women. 

When  two  Hindoos,  after  a short  absence,  meet,  the  infe- 


OF  THE  HINDOOS. 


27 


nor  rirst  attempts  to  take  hold  of  the  feet  of  the  other,  which 
the  latter  prevents.  They  then  clasp  each  other  in  the  arms, 
and  move  their  heads  from  one  shoulder  to  the  other  twice  ; 
and  afterward  ask  of  each  other’s  welfare.  The  inferior  re- 
plies, ‘ Through  your  favour,  1 continue  well.’  ‘ As  you 
command  ; all  is  well.’  Or  he  asks,  ‘ How  ? Is  the  house 
well  ?’  meaning  the  family.  When  a bramhun  happens  to  sit 
near  another  bramhun,  if  a stranger,  and  if  he  is  speaking  to 
an  inferior,  he  asks,  ‘ Of  what  cast  are  you  ?’  The  other  re- 
plies, ‘ I am  a bramhun.’  ‘ To  which  line  of  bramhuns  do 
you  belong?'  ‘ 1 am  a Rarhee  bramhun.’  ‘ Of  what  family  ?’ 

• Of  the  family  of  Vishnoot’hakooru.’ 

When  two  persons  of  the  lower  orders  of  Hindoos  quarrel, 
if  one  should  strike  the  other,  the  person  injured  appeals  to 
the  spectators,  and,  taking  hold  of  their  feet,  says,  ‘ You  are 
witnesses  that  he  struck  me.’  Some  of  the  spectators,  un- 
willing perhaps  to  become  witnesses  say,  ‘Ah!  don’t  touch 
our  feet ;’  or,  the  injured  party  takes  a corner  of  the  garment 
of  each  one  present,  and  ties  it  in  a knot,  saying,  ‘ You  are 
witnesses  that  he  struck  me.’  W^hen  a Hindoo  is  guilty  of 
common  swearing,  he  says,  ‘Ifl  live,  let  me  endure  all  the 
sorrow  you  would  endure  if  I should  die  ; but  this  oath  is 
wrapped  up  in  three  words,  ‘ Eat  your  head.’  Another  says, 

‘ Touching  your  body,  1 say  this.’  ‘ Dohaee  Gunga  I’  is  an- 
other oath  ; the  meaning  of  which  is,  ‘ From  such  a false- 
hood, preserve  me  Gunga.’  ‘ Ifl  speak  a falsehood,  let  me 
be  esteemed  a rascal.’  ‘ Ifl  have  committed  such  an  action, 
let  me  be  a leper.' 

When  a Hindoo  sneezes,  any  person  who  m.ay  be  present, 
says,  ‘ Live,’  and  the  sneezer  adds,  ‘ With  you.’  VVhen  he 
gapes,  the  gaper  snaps  his  thumb  and  finger,  and  repeats  the 
name  of  some  god,  as  Ramu  ! Ramu  ! If  he  should  neglect 
this,  he  commits  a sin  as  great  as  the  murder  of  a bramhun. 
VVhen  a person  falls,  a spectator  says,  ‘ Get  up.’  If  he  should 
not  say  this,  he  commits  a great  sin. 

The  work  of  a house-wife  is  nearly  as  follows  ; after  rising 
in  the  morning,  in  industrious  families,  she  lights  the  lamp, 
and  spins  cotton  for  family  garments  ; she  next  feeds  the  chil- 
dren with  sweetmeats,  or  some  parched  rice,  or  milk  ; after 
this  she  mixes  cow-dung  with  water,  and  sprinkles  it  over  the 
house  floor,  to  purify  it.  She  then  sweeps  the  honse  and 
yard,  and,  mixing  cow-dung,  earth,  and  water  together,  smears 
the  floor  of  the  house,  the  bottom  of  the  walls,  and  the  veran- 
da. After  this,  she  eats  a little  cold,  boiled  rice,  and  th^n 
cleans  the  brass  and  stone  vessels  with  straw,  ashes  and  water. 


-28 


HISTORY,  &ic. 


» 


Her  next  work  is  to  bruise  the  rice  and  other  things  iii  the  pe- 
dal, (dhenkee,)  or  to  boil  the  rice,  in  order  to  cleanse  it  fron\, 
the  husk.  At  ten  or  eleven  o’clock,  she  takes  a towel,  and 
goes  to  bathe,  acconopanied  by  a few  neighbours  ; some  wo- 
men, during  bathing,  make  an  image  of  the  iingu,  and  worship 
it  with  the  same  forms  as  are  used  by  the  men  ; others  niere- 
ly  bathe,  and  after  repeating  a few  formulas,  bowing  to  the 
water,  the  sun,  &c.  which  occupy  about  fifteen  minutes,  re- 
turn home  ; but  if  the  worship  of  the  Iingu  is  performed,  it 
employs  nearly  an  hour. 

It  is  surprising,  how  the  country  day-labourers  are  able  to 
support  life  with  their  scanty  earning''.  In  some  places,  their 
wages  do  not  exceed  a penny  a day  ; in  others  three  half 
pence,  and  in  others  two  pence.  To  enable  us  to  form  some 
idea  how  those  people  are  able  to  maintain  their  families  on 
so  small  a sum,  it  is  necessary  to  consider,  that  their  fire- 
wood, herbs,  fruits,  &c.  cost  them  nothing  ; they  wear  no 
shoes  nor  hats  ; they  lie  on  a mat  laid  on  the  ground  ; the 
wife  spins  thread  for  her  own  and  her  husband's  clothes,  and 
the  children  go  naked.  A man  who  procures  a roopee  month- 
ly, eats,  with  his  wife  and  two  children,  two  muns  of  rice  in 
he  month,  the  price  of  which  is  one  roopee.  From  hence 
it  appears,  that  such  a day-labourer  must  have  some  other  re- 
source, otherwise  he  could  not  live  ; if  he  is  a Mussulman,  he 
rears  a few  fowls  ; or,  if  a Hindoo,  he  has  a few  fruit  trees 
near  his  bouse,  and  he  sells  the  fruit.  If  by  these,  or  any 
other  means,  the  labourer  can  raise  half  a roopee  or  a roopee 
monthly,  this  procures  him  salt,  a little  oil,  and  one  or  two 
other  prime  necessaries  ; though  vast  multitude.s  of  the  poor 
obtain  only,  from  day  to  day,  boiled  rice,  green  pepper  pods, 
and  boiled  herbs  : the  step  above  this,  is  a little  oil  with  the 
rice.  The  garments  of  a farmer  for  a year  (two  suits)  cost 
about  two  roopees  (os.)  ; while  those  of  a servant  employed 
by  a European,  cost  about  sixteen,  j(40s.)  A few  rich  men 
excepted,  the  Hindoos  burn  in  their  houses  only  oil  ; they 
will  not  touch  a candle.  Some  of  the  rich,  place  a couple  of 
wax  candles  in  the  room  which  contains  the  idol. 

The  Hindoos  are  enveloped  in  the  grossest  superstition, 
not  only  as  idolators,  but  in  their  dread  of  a great  variety  of 
supernatural  beings,  and  in  attaching  unfortunate  consequen- 
ces to  the  most  innocent  actions.*  They  never  go  across  a 

* The  Hindoos  consult  astrologers  on  many  occasions ; the  ques- 
tions they  ask  refer  to  almost  all  the  affairs  of  life : as,  whether  an 
article  boaight  for  sale  will  produce  profit  or  not ; whether  a child 


OP  THE  HINDOOS. 


29 


rope  which  ties  an  animal,  nor  across  the  shadow  of  a bram* 
hun  or  his  image  ; this  is  a rule  laid  down  in  one  of  the  shas- 
trus,  for  which  no  reason  is  assigned.  We  may  suppose, 
however,  with  regard  to  the  shadow  of  a bramhun  or  an  im- 
age, that  the  rule  is  meant  to  preserve  a proper  reverence  in 
the  minds  of  the  people. 

Many  persons  in  Bengal  are  called  dainus,  or  witches,  whose 
power  is  exceedingly  dreaded  : they  are  mostly  old  women  ; 
a man  of  this  description  is  called  Kliokusu.  Amongst  other 
things,  it  is  said,  they  are  able,  while  sitting  near  another,  im- 
perceptibly to  draw  all  the  blood  out  of  his  body,  and  by  a 
look,  to  make  a person  mad.  If  a dainu  shakes  her  hair  in  a 
field  at  night,  it  is  said,  that  a number  of  dainus  immediately 
assemble,  hnd  dance  and  play  gambols  together  as  long  as  they 
choose,  and  that  if  any  one  comes  within  the  m.igic  circle,  he 
is  sure  to  fall  a victim  to  their  power.  When  a person  falls 
suddenly  sick,  or  is  seized  with  some  new  disorder,  or  be- 
haves in  an  unaccountable  manner,  they  immediately  declare 
that  he  is  possessed  by  a dainu.  Sometimes  the  dainu  is  ask- 
ed, why  she  has  entered  this  person  ; she  replies,  that  when 
she  came  to  ask  alms,  he  reproached  her  .Asking  her  who 
she  is,  she  hesitates,  and  begs  to  be  excused,  as  her  family 
will  be  disgraced  ; but  they  again  threaten  her,  when  she 
gives  a wrong  name  ; but  being  again  mere  severely  threat- 
ened, at  last  she  replies,  “ I am  such  a person,  of  such  a vil- 
lage or,  “ I am  such  a person’s  mother.”  The  people  then 
peremptorily  order  her  to  come  out  ; she  promises  ; and  is 
then  asked  on  what  side  she  wdll  fall,  and  what  she  will  take, 
in  going  out  ; whether  she  will  take  a shoe  in  her  mouth  or 
not.  This  she  refuses,  declaring  that  she  belongs  to  a good 
family  ; but  at  last  she  consents  to  take  a pan  of  water  ; and 
after  two  or  three  attempts,  she  actually  carries  the  pan  of 
water  betwixt  her  teeth  to  the  porch,  where,  after  sitting 
down  carefully,  she  falls  down  on  the  right  side  in  a state  of 

in  the  womb  will  be  a boy  or  a girl ; whether  a wife  will  bear  chil- 
dren or  not ; when  certain  family  troubles  will  be  over  ; whether  a 
cause  pending  in  a court  of  justice  will  be  decided  in  a person’s  fa- 
vour or  not:  whether  a person  will  enjoy  prosperity  in  a new  house 
which  he  is  building  or  not ; whether  a person  will  acquire  riches  or 
not ; whether  a person’s  death  will  happen  at  a holy  place  or  not  ; 
how  many  wives  a person  will  marry  ; which  wife  will  be  mostbeai*- 
tiful;  which  wife  a person  will  love  most;  how  many  children  by 
each  wife  ; how  long  a person  will  live  ; at  the  time  of  death  will  a 
person  retain  his  senses  or  not  ; at  that  time,  which  son  will  be  pre- 
sent : a youth  asks,  which  god  he  shall  chuse  as  Ids  guardian  deity  ; 
shall  he  chuse  his  father’s  spiritual  guidej  or  a new  one,  &c.  &c. 

C 2 


;50 


HISTORY,  kc. 


insensibility.  The  attendants  then  sprinkle  some  water  in  the 
person’s  face,  repeating  incantations,  and  in  a few  minutes  the 
possessed  comes  to  himself,  arises,  and  goes  into  the  house. 
This  is  the  common  method  with  dainus.  The  persons  who 
have  been  thus  bewitched,  are  said  to  be  numerous  ; my  in- 
formants declared,  that  they  had  seen  persons  in  these  cir- 
cumstances, who  had  been  thus  delivered  from  this  posses- 
sion. In  former  times,  the  Hindoo  rajas  used  to  destroy  the 
cast  of  a dainu. 


Proverbial  sayingn  and  descriptions  illustrative  of  manners. 
— Speaking  ofa  beautiful  woman,  her  dress.  &c.  What  beau- 
tiful hair ! it  hangs  down  like  the  tail  of  the  cow  of  Tartary, 
like  a skein  of  silk,  like  the  thatch  of  a house,  &.c.  It  is  as 
black  as  darkness  itself,  black  as  the  clouds,  &c.  *The  round 
dot  of  paint  which  women  make  in  the  centre  of  the  forehead, 
is  compared  to  the  moon,  to  a star.  The  parting  of  the  hair 
on  the  forehead  is  compared  to  a dragon  with  his  mouth  wide 
open,  ready  to  swallow  the  moon  ; the  face  is  compared  to 
the  moon,  and  to  the  water  lily  ; the  teeth  to  the  seeds  of  the 
pomegranate  ; to  pepper  corns  ; to  a row  of  pearls  ; the  chin 
to  a mango  ; the  breasts  to  a box  of  essences,  or  to  a pome- 
granate, or  to  the  bud  of  a water  lily. 

A woman  walks  elegantly  when  her  gait  is  like  that  of  a 
goose  or  an  elephant. 

Religious  comparisons. — The  departure  of  the  soul  is  com- 
pared to  the  flight  of  young  birds  when  they  leave  the  nest, 
or  to  the  snake  casting  his  skin  ; — the  body  after  death,  to  the 
bed,  which  the  person  aw  aking  from  sleep,  has  left ; death 
is  called  the  great  journey  ; the  long  sleep  ; — ^the  world,  for 
its  vanity,  is  compared  to  a bubble  ; to  a dream  ; to  the  tricks 
of  a juggler  ; a person  who  neglects  the  great  object  of  his  ex- 
istence, is  said  to  sell  himself  for  the  price  of  an  earthen  pot ; 
to  scatter  jew'cls  in  a jungle  ; he  who  sets  his  heart  on  the 
world,  is  said  to  act  the  part  of  a mother  who  throws  her  child 
into  the  arras  of  a dainu,  viz.  a witch  ; or  of  him,  who  rejects 
the  water  of  life,  and  swallows  poison  ; or  of  him,  who  ties 
the  knot  in  the  corner  of  his  garment,  but  leaves  out  the  gold  ; 
or  of  him  who  not  only  sells  without  profit,  but  loses  the  very 
article  itself.  In  this  world,  men  are  like  travellers  meeting 
and  passing  on  the  road  ; or  like  those  who  meet  at  a market ; 
— men  bound  by  the  cords  of  worldly  anxiety,  are  compared 
to  persons  swinging  with  hooks  in  their  backs  on  the  churu- 
ku  ; or  to  straws  in  a whirlpool ; the  man  who  is  absorbed 
in  worldly  cares,  is  compared  to  the  bullock  in  the  mill,  with 
a cloth  over  his  eyes  ; or  to  the  silk-worm,  wrapped  in  its  own 


OF  THE  HINDOOS. 


31 


web.  Religion  is  compared  to  a companion  in  a dreary  jour- 
ney, or  to  a shady  resting  place,  amidst  the  toils  of  a journey, 
or  to  a friend  ; an  enemy,  to  a disease  ; youth,  to  the  flood 
tide  ; every  union  is  dissolved  ; every  elevation  is  succeed- 
ed by  depression  ; the  transmigrations  of  the  soul  are  like 
human  footsteps,  or  the  motions  of  a leech,  which  always 
lays  hold  of  another  blade  of  grass  before  it  quits  that  on 
which  it  rests  ; so,  the  soul  does  not  quit  one  body  till  anoth- 
er is  ready  for  its  reception  ; as  a person  obtaining  a new 
garment  rejects  the  old,  so  the  soul,  quitting  an  infirm  body, 
enters  into  a new  one. 

Various  comparisons. — A person  who  has  beaten  another 
very  heavily,  is  said  to  have  beaten  him  as  cotton  is  beaten  ; 
to  have  crushed  his  very  bones  to  powder  ; or  beaten  him  as 
rice  by  the  pedal.  Another  form  of  expression,  when  a per- 
son has  wounded  another,  is,  he  has  cut  him  into  slices,  as  a 
turnip  is  cut.  A person  in  haste,  is  compared  to  a bramhun 
invited  to  an  entertainment  of  sweetmeats,  or  to  a weaver  run- 
ning to  buy  bread.  When  two  or  three  persons  sitting  to- 
gether make  a great  noise,  a by-stander  says,  What,  the  mar- 
ket is  begun!  Of  a person  who  insinuates  himself  into  the 
favour  of  another,  and  then  injures  him,  it  is  said.  He  enter- 
ed like  a needle,  but  came  out  like  a plough  share.  A per- 
son who  vexes  another  by  incessant  applications,  is  compared 
to  a barking  jackal  following  a tiger,  or  to  a tick  that  lays  hold 
of  the  flesh,  and  cannot  be  torn  away  ; or  to  bird-lime.  A 
greedy  person  is  compared  to  a leech.  A young  man  ‘ crazed 
with  care,'  or  worn  away  with  disease,  is  compared  to  a green 
bamboo  devoured  by  the  worm.  A man  who  can  neither  re- 
tain or  let  go  an  object,  or  persSb,  is  compared  to  the  snake 
who  has  seized  a musk  rat.  A person’ engaged  in  a perplex- 
ing concern  says,  I find  no  end  to  this  ravelled  thread.  A per- 
son of  confined  information,  is  compared  to  a frog  in  a well, 
or  to  a new  married  wife,  who  is  always  confined  to  the 
house  ; an  asthmatic  person,  to  a pair  of  bellows.  To  a 
man  surrounded  with  a large  family,  it  is  sometimes  said.  You 
live  in  the  market.  An  ugly  wise  man,  is  compared  to  rice 
in  a dirty  bag.  The  friendship  of  a good  man,  resembles  an 
impression  on  a stone,  or  excellent  masonry.  A weak  person 
is  compared  to  grass  ; a man  of  great  powers,  to  one  ball 
amongst  a thousand  crows.  When  a number  of  experiment* 
are  tried  without  accomplishing  the  purpose  in  view,  they 
say  the  person  involved  in  such  perplexity  is  in  the  heaven 


;5-i  RELIGION,  &c. 

of  TrisLunkoo.*  Falsehood  is  like  water  raised  by  a ma- 
chine, which  soon  evaporates.  If  your  friend  becomes  wick- 
ed, vou  must  renounce  him,  as  a boil  on  the  body  must  be  re- 
duced.  A person  of  a mild  disposition,  is  compared  to  milk 
or  curds.  A strong  man  says  to  a weak  one  who  has  offended 
him,  I will  not  hurt  you — what  advantage  should  1 obtain  by 
killing  a musk  rat.  ‘ Wby  ask  him  for  information — he  is 
but  the  image  of  a man  V When  a friend  has  been  long  ab- 
sent, he  is  thus  addressed,  You  are  like  the  flowers  of  the  fig 
tree,  invisible.  A friend  sometimes  says  to  one  who  has  been 
separated  to  a great  distance,  our  hearts  are  never  separate, 
but  remain  united  as  the  sun  and  the  water-lily,  as  the  thun- 
der and  the  peacock.  The  person  who  is  under  the  influence 
of  another,  is  said  to  be  led  like  a bullock  with  a string 
through  its  nose.  A person  who  secretly  seeks  to  injure 
another,  is  said  to  art  like  the  snake  who  enters  the  hole  of 
a rat.  A beloved  object  is  compared  to  medicine  for  the 
eyes,  or  to  the  staff  of  a blind  mau.  When  a number  of  evil- 
disposed  persons  are  sitting  together,  it  is  called  the  council 
of  Ramu,  compose'd  of  monkeys. 

Conversation  betroeen  a man  and  his  neighbour. 

1st  Man.  He,  Oh  ! Ramu-Lochuuu,  one  word  with  you. 

2d  Man.  Speak  ; what  command.  Sir, 

1st  Man.  Hear,  I say  ; Sir,  have  you  no  thought  ? do  you 
never  look  towards  your  religious  and  relative  duties  ? have 
you  lost  all  shame  ? and  all  concern  respecting  the  opinion  of 
your  neighbours  ? 

2d  Men.  You  have  charged  me  with  a great  deal  ; but  why, 
I have  yet  to  learn  : you  act  like  those  who  throw  stones  in 
the  dark. 

1st  Man.  If  I speak,  can  you  understand  ? Have  you  eyes 
to  see  ? A wise  man  can  understand  a hint : a stupid  man  re- 
quires a thing  to  be  beaten  into  him  ; and  some  are  so  stupid, 
that  you  must  point  to  every  thing  before  they  can  see  it. 

2d  Man.  You  are  pleased  to  speak  only  by  kind  rebukes, 
but  what  you  mean  1 cannot  discover. 

1st  Man.  Are  you  not  aware  that  you  have  a daughter  at 
home  unmarried  ? At  seven  or  eight,  people  marry  their 
daughters,  and  this  indeed  is  the  appointment  of  the  shastru  ; 

* A kshutriyu  king,  whom  the  sage  VisLwamitru  attempted  to 
send  to  heaven  by  tfie  power  of  his  fthe  sage’s)  merits ; but  who, 
being  rejected  by  the  gods,  remains  suspended  in  the  air  with  his 
head  downwards,  neither  able  to  ascend  nor  descend. 


OF  THE  [IINDOOS. 


33 


tliHt  period  is  longsince  gone  ; she  is  now  thirteen  or  tourteen 
years  old,  and  is  very  tall  and  lusty,  resembling  a married  wo- 
man of  thirty.  I hear,  also,  that  your  neighbours  are  w his- 
pering things  to  your  disadvantage  ; anci  those  who  are  more 
bold  speak  out  : with  astonishment,  they  say  among  them- 
selves, How  can  that  family  eat  their  rice  w ith  comfort,  and 
sleep  with  satisfaction,  while  such  a disrepubable  thing  exists 
I among  them  ? At  present,  they  are  exposed  to  shame,  and 
I their  deceased  friends  arc  suffering  through  their  retaining  a 
j girl  from  marriage  beyond  the  period  vvhicli  nature  has  jire- 
I scribed.  All  this  I hear,  and  as  a relation,  am  blamed,  and 
tli#refore  I speak. 

2d  Man.  You  need  not,  Sir,  urge  me  to  this — I am  myself 
1 £0  uneasy,  tliat  I cannot  sleep.  What  can  I do?  1 am  helpless. 

! This  must  be  done,  but  it  is  not  in  the  power  of  my  hands  ; 
birth,  marriage,  and  death  are  all  under  the  direction  of  the 
gods  ; can  any  one  sa}%  when  they  will  happen  ? When  the 
tiower  blows,  the  fragrance  will  be  perceived.  This  is  work 
I that  cannot  be  pushed.  Proposals  have  been  received  from 
I many  places  •,  but  these  things  require  to  be  well  weighed  ; 
we  w'ant  a young  man  who  is  a kooieenu,  of  a religious  family, 
rich,  honourable,  handsome,  and  clever.  If  the  bridegroom 
be  faulty,  all  will  go  wrong.  1 cannot  put  a string  round  the 
neck  of  my  daughter,  and  throw  her  into  the  ditch.  There- 
fore, calling  the  ghutukus,  and  well  arranging  every  thing, 
this  business  shall  be  brought  to  a close.  At  present,  Sir, 
j however,  I must  put  this  burden  on  my  head,  and  leave  it 

' there  : my  father  is  very  ill ; he  has  reached  a great  age  ; 

eighty'  or  ninety  years  ; two  or  three  doctors  attend  him,  and 
administer  various  medicines,  which  will  involve  me  in  an  ex- 
pense of  one  or  two  hundred  roopees.  1 doubt  whether  he 
will  return  from  this  journey  or  not  ; medicines  seem  to  take 
no  effect,  from  which  ! learn,  that  it  is  all  over  ; he  eats  no- 
thing, except  a little  milk  ; as  people  say,  “ My  bread  is  all 
expended  so  it  is,  I fear,  with  him  ; he  has  eaten  all  he 
will  do  on  earth. 

1st  Man.  See  ! Take  care  ! Take  care  ! 3’his  i.s  the  hea- 
viest of  all  losses  to  a family.  As  lang  as  we  have  not  had  to 
carry  father  and  mother  to  the  Ganges,  all  remains  well. — 
Children  are  born  to  drive  away  danger  from  parents,  and  to 
secure  their  happiness  after  death.  Hitherto  your  father  has 
carried  your  burden  ; it  is  now  your  duty,  now  the  evil  day 
is  come  upon  him,  to  become  his  servant.  Those  are  our 
friends,  who  remain  near  us  in  danger  and  at  death.  He  who 


34 


HISTORY,  &ZC. 


does  not  assist  a parent  at  these  times,  is  his  father’s  ordure. 
{They  go  to  see  the  old  man.) 

Oh  ! Ramu-Lochunu  ! There  is  no  hope  of  your  father. 
Death  has  stopt  up  all  the  doors,  and  is  ready  to  secure  his 
prey.  It  is  not  advisable  to  keep  him  any  longer  in  the 
house  ; you  had  better  make  the  journey  to  the  Ganges. — 
Who  can  tell  what  will  take  place  in  the  night.  Yumu  has 
seized  the  locks  of  us  all  ; when  he  will  carry  us  oflf,  he  will 
tell  nohody  : therefore  while  there  is  time,  stop  the  sluices. 

2d  Man.  Ah  ! Sir,  the  burden  has  fallen  upon  me  all  at 
once  ; my  father  used  to  manage  every  thing  : I ate  and  walk- 
ed about.  1 know  nothing  of  what  is  best  ; you.  Sir,  are 
well  versed  in  all  these  things  : you  have  done  these  last  of- 
fices for  many  ; having  been  once  sick,  a man  becomes  a phy- 
sician ; let  whatever  is  necessary  be  done,  that  I may  not  be 
blamed. 

Another  neighbour.  Here  is  no  need  of  hesitation  ; the  play 
is  up  with  the  old  man  ; let  him  be  carried  to  the  Ganges, 
and  there  cause  him  to  hear  the  Ramayunu  ; and,  according 
to  circumstances,  do  the  needful.  This  is  not  a child,  that  its 
death  should  be  the  cause  of  sorrow  ; he  is  an  old  man  ; car- 
ry him  with  joy  to  the  Ganges. 

1st  Man.  I hear,  that  your  mother  will  go  with  the  old  man. 

2d  Man.  I hear  so  from  the  women,  and  indeed  I expect- 
ed it ; for  she  was  always  with  my  father,  and  waited  upon 
him  with  the  greatest  attention  ; she  spoke  to  me  also,  begging 
me  to  mind  religion,  and  not  be  unhappy  ; and  then,  as  is 
usual,  she  took  no  farther  notice  of  worldly  things. 

1st  Man.  Well,  it  will  then  be  necessary  to  buy  a new 
garment  for  her  ; some  pitch,  clarified  butter,  sandal-wood, 
parched  rice,  a few  kourees,  red  lead,  red  thread,  two  bam- 
boo levers, — t * 

The  Hindoos  write  with  a reed,  and  hold  their  pen  with 
the  whole  grasp  of  the  hand.  They  seldom  use  a seal  for 
their  letters,  but  write  on  the  folds  of  the  back,  that  which 
they  consider  equivalent  to  an  oath  of  secrecy  : that  is,  they 
make  certain  signs,  which  are  known  to  indicate  the  seven 
seas,  the  four  vedus,  and  the  sun  and  moon,  by  the  names  of 
all  which,  each  person  into  whose  hands  the  letter  comes  is 
bound,  as*  by  an  oath,  not  to  violate  its  contents. — Before  the 
entrance  of  Europeans  into  India,  there  was  no  post ; letters, 
Sic.  were  always  sent  to  a distance  by  private  messengers, 
The  native  merchants  are,  however,  now  very  glad  to  avail 
themselves  of  the  post,  by  which  mercantile  transactions  are 
so  exceedingly  facilitated. 


OF  THE  HINDOOS. 


35 


The  directions  on  their  letters  to  us  would  appear  singular 
enough.  Thus  a man  directs  to  his  patron  : “ To  my  sup- 
porter’s (mentioning  the  same)  excellent  feet,”  I write  this, 
A woman  directs  to  her  son,  “ To  the  fortunate  H — , my  son, 
more  beloved  than  my  own  life,  long  life  to  thee.”  The  son 
directs,  “ To  my  mother,  the  worshipful  goddess  Shree-Mu- 
tee,  to  your  water-lily  feet,  possessed  of  the  fortune  of 
Shree.” 

Deaths  and  Funeral  Ceremonies. — When  a person  is  on  thfe 
point  of  death,  his  relations  carry  him  on  his  bed,  or  on  a 
litter,  to  the  Ganges.  The  litter  consists  of  some  bamboos 
fastened  together,  and  slung  on  ropes.  Some  persons  are 
carried  many  miles  to  the  river  ; and  this  practice  is  often 
attended  with  very  cruel  circumstances  ; a person,  in  his 
last  agonies,  is  dragged  from  his  bed  and  friends,  and  carried, 

I in  the  coldest  or  the  hottest  weather,  from  whatever  distance, 
to  the  riverside,  where  he  lies,  if  a poor  man,  in  the  open 
I air,  day  and  night,  till  he  expires. 

When  a person  is  brought  down  to  the  river  side,  if  he  is 
t able  to  see  his  friends,  they  go  to  him.  One  of  them  pef- 
j haps,  addresses  a few  words  to  him  : “ O Khooru!*  do  you 
know  me  ?”  “ Yes,  I do.”  “ How  are  you  ?”  “ I am  well. 

What  need  »s  there  that  I should  stay  here,  if  Gungaj  will 
but  give  me  place.” — “ True.  Khooru,  that  is  all  that’s  left 
now.”  If  the  dying  man  is  speaking  to  a superior,  he  says 
— “Through  your  blessing  let  me  go  to  Gunga if  to  an 
inferior,  he  says,  “ Pray  for  me,  that  Gunga  may  receive 
me.”  He  then,  perhaps,  speaks  of  bis  worldly  troubles  ; 
“ One  thing  respecting  which  I am  uneasy  is,  1 have  not  giv- 
1 en  in  marriage  my  two  daughters  : here  are  also  five  children 
for  whom  I have  not  been  able  to  provide — nor  is  there  so 
much  as  ten  roopees  for  my  funeral  offerings  ; — but  you  are 
here  ; do  you  contrive  that  my  familj  do  not  remain  un- 
cleanj  for  want  of  the  means  of  performing  these  last  rites  ; 
and  see  that  these  two  daughters  are  married  to  the  children 
j of  good  men.”  The  other  replies,  “ Oh  ! Chaoru  ! pul 
away  these  thoughts  : repeat  the  names  of  the  gods.”  Some 

* Khooru  signifies  uncle.  The  Hindoos  call  one  another  by  the 
names  of  relations,  though  there  is  no  relationship.  When  two 
neighbours  meet,  the  elder  addresses  the  younger  by  the  name  of 
brother.  A younger  addresses  an  elder  by  the  names  uncle,  elder 
brother,  or  grand-father’s  brother  (t’hakoordada.) 

} Gunga,  Ganges. 

The  members  of  a family  remain  unclean,  and  are  cut  off  from 
all  hopes  after  death,  till  this  ceremony  is  performed. 


^0  HISTORY,  &c. 

other  person  says,  Oh  ! Khooru  ! Khooree*  wishes  to  come 
and  see  you  : what  say  you  ? He  makes  a sign  for  her  to 
come  ; or,  he  says,  “ I am  going — what  can  she  do  ? Here 
are  people  to  wait  upon  me  : she  w’ill  only  increase  grief.” 
•Some  one  again  addresses  him : Oh ! Khooru  ! perform 
Voiturunee.”!  He  consents  ; when  the  ceremony  is  per- 
formed. 

As  death  approaches,  the  relations  exhort  the  sick  man,  if 
he  is  a regular  Hindoo,  to  repeat  the  names  of  Narryunu, 
Brumha,  Gunga,  his  guardian  deity,  and  those  of  other  gods. 
If  he  is  a voishnuvu,  they  tell  him  to  repeat  the  name  of 
.Muha-probhoo,  Krishnu,  Radha,  Sic.  The  poor  call  upon 
different  deities  indiscriminately.  The  dying  man  repeats 
these  names  as  well  as  he  is  able  ; the  relations  vehemently 
urge  him  to  go  on  calling  upon  these  gods,  in  which  they  al- 
so join  him  : eight  or  ten  voice.«  are  heard  at  once  thus  em- 
ployed. If  the  doctor  is  present,  and  should  declare  that 
the  patient  is  on  the  point  of  expiring,  he  tells  them  to  let 
him  down  into  the  water  up  to  the  middle.  When  there  is 
no  doctor,  his  friends  attend  to  this  according  to  their  own 
judgment.  Just  before  or  after  being  thus  immersed,  they 
spread  the  mud  of  the  river  on  the  breast,  &c.  of  the  dying 
man,  and  with  one  of  their  fingers  write  on  th,  s mud  the 
name  of  some  deity  ; they  also  pour  water  down  his  throat ; 
shout  the  names  of  different  deities  in  his  ears,  and,  by  this 
anxiety  after  his  future  happiness,  husry  him  into  eternity  ; 
and,  in  many  cases,  it  is  to  be  feared,  pi  event  recovery,  where 
it  might  reasonably  be  expected.  If  the  person,  after  lying 
in  the  water  some  time,  should  not  die,  he  is  brought  up 
again,  and  laid  on  the  bank,  and  the  further  progress  of  the 
disease  is  watched  by  the  relations.  Some  persons  who  are 
carried  down  to  the  river  side  revive,  and  return  home  again  ; 
but  scarcely  any  instances  are  known  of  persons  surviving 
after  this  half  immersion  in  water.  In  cases  of  sudden  and 
alarming  sickness,  many  are  actually  murdered  by  these  vio- 
lent means  of sending  men  to  Gunga.  If  a Hindoo  should  die 
in  his  house,  and  not  within  sight  of  the  river,  it  i«  consider- 
evl  as  a great  misfortune,  and  his  memory  is  sure  to  be  stig- 
matized for  it  after  death. 

* Khooree,  aunt. 

j That  is,  perform  the  ceremonies  for  securing  a passage  across 
tlie  river  of  death.  These  ceremonies  consist  of  certain  gifts  to 
Vistmoo,  as  a cow,  or  the  value  of  a cow  ; or  the  commutation  of 
this,  a trifling  3om  in  kourees.  Rice,  clarified  butter,  &c.  are  also 
offered  to  Vishuoo. 


OF  THE  HINDOOS. 


37 


Immediately  after  the  person  is  dead,  and  in  many  cases  be- 
fore this  event,  preparations  are  made  for  burning  the  body. 
Sometimes  the  wood  is  brought  and  placed  by  the  side  of  the 
sick  person  while  he  is  living.  About  300  lbs.  of  wood  are 
sufficient  to  consume  a body.  A hole  is  dug  in  the  earth  by 
one  of  the  relations  ot  the  deceased  ; over  which  the  wood  is 
placed.  The  body  is  then  laid  on,  and  the  heir  at  law  having 
lighted  some  straw,  walks  round  the  pile  three  times,  with 
face  averted,  and  touches  the  mouth  of  the  deceased  with  the 
6rc  ; after  which  those  present  set  fire  to  the  pile  ; and  the 
body  is  consumed.  In  some  parts  of  Hindoostan  the  body 
is  buried  in  the  earth,  and  the  funeral  service  is  said  to  be 
very  solemn  and  affecting.  The  officiating  bramhun  on  these 
occasions  addresses  the  respective  elements  in  the  following 
manner : 

O Earth  ! to  thee  we  commend  our  brother  ; of  thee 
he  was  formed  ; by  thee  he  was  sustained  ; and  unto  thee  he 
now  returns ! 

O Fire!  thou  hadst  a claim  in  our  brother;  during  his 
life  he  subsisted  by  thy  influence  in  nature  ; to  thee  we  com- 
mit his  body  ; thou  emblem  of  purity,  may  his  spirit  be  pu- 
rified on  entering  a new  state  of  existence  ! 

O Air  ! while  the  breath  of  life  continued,  our  brother 
respired  by  thee  ; his  last  breath  is  now  departed  ; to  thee  we 
yield  him  ! 

O Water  ! thou  didst  contribute  to  the  life  of  our  brother  : 
thou  wert  one  of  his  sustaining  elements.  His  remains  are 
now  dispersed  ; receive  thy  share  of  him,  who  has  now  taken 
an  everlasting  flight. 

Condition  of  Hindoo  Females. — The  lives  of  the  Hindoo 
females  are  always  spent  in  a state  of  degradation,  if  not  in 
hardship,  and  misery.  The  institution  of  infant  marriages, 
is  to  them  the  source  of  many  and  great  evils.  The  contract 
is  made  without  the  consent  or  knowledge  of  the  parties. 
Affection  of  course  has  nothing  to  do  in  the  cause,  and  fie- 
quently  the  parties  not  liking  each  other  never  live  together. 
Another  more  serious  objection  to  this  custom  arises  from  the 
number  of  females  left  in  a widowed  state  even  while  children, 
and  who,  being  forbidden  by  the  laws  to  marry  again,  gene- 
rally become  outcasts  in  society. 

To  this  unfeeling  custom  is  to  be  added  another,  still  more 
barbarous,  and  which  falls  upon  the  whole  body  of  lemales, 
that  of  denying  them  even  the  least  portion  of  education  ; the 
most  direful  calamities  are  denounced  against  the  woman  who 
shall  dare  to  aspire  to  the  dangerous  pre-eminence  of  being 


38 


HISTORY,  iic. 


able  to  read  and  write.  Not  a single  female  seminary  exists 
among  the  Hindoos;  and  possibly  not  twenty  females,  blest 
with  the  common  rudiments  of  even  Hindoo  learning,  are  to 
be  found  among  as  many  millions.  How  greatly  must  a nation 
suffer  from  this  barbarous  system,  which  dooms  one  half  of 
the  immoi'tal  beings  it  contains  to  a state  of  brutal  ignorance  ! 

This  de&ciency  in  the  education  and  information  of  females 
not  only  prevents  their  becoming  agreeable  companions  to 
their  husbands,  but  renders  them  incapable  of  forming  the 
minds  of  their  children,  and  of  giving  them  that  instruction 
which  lays  the  foundation  of  future  excellence  ; by  which 
tender  offices, European  mothers  become  greater  benefactors 

the  age  in  which  they  live,  than  all  the  learned  men  with 
which  a country  can  be  blessed. 

The  exclusioi  of  females  from  every  public  and  social  cir- 
cle. is  another  lamentable  blemish  in  the  civil  institutions  of 
the  Hindoos  ; for  who  will  deny,  that  to  the  company  of  the 
fair  sex,  we  are  to  attribute  very  much  of  the  politeness  and 
urbanity  which  is  found  in  the  manners  of  modern  times 
amongst  European  nations  ! 

The  permission  of  polygamy,  and  the  ease  with  which  a 
man  may  put  away  his  wife,*  must  be  highly  unfavourable 
to  the  interests  of  virtue,  and  contribute  greatly  to  the  uni- 
versal corruption  of  the  people.  It  is  only  necessary  for  a 
man  to  call  his  wife  by  the  name  of  mother,  and  all  connubi- 
al intercourse  is  at  an  end  : this  is  the  only  bill  of  divorce- 
ment required. 

Manners. — The  natives  are  full  of  extravagant  flattery,  and 
the  most  fulsome  panegyric.  It  is  really  curious  to  see  the 
contrast  betwixt  the  bluntness  of  an  enlightened  European  or 
American,  and  the  smooth,  easy,  and  even  dignified  polis  h o 
these  naked  Hindoos.  On  proper  occasions,  their  conduct  is 
truly  graceful  ; and  perhaps  they  may  not  improperly  be 
ranked  amongst  the  politest  nations  on  earth  ; y“t.  it  is  equal- 
ly true,  that,  where  a Hindoo  feels  that  he  is  superior  to  a 
foreigner,  in  wealth  or  pow'er,  he  is  too  often  the  most  inso- 
lent fellow  on  earth. 

Connected  with  this  defect  in  the  Hindoo  character,  is  their 
proneness  to  deception  and  falsehood.  Perhaps  this  is  the 
vice  of  all  effeminate  nations,  while  blunt  honesty,  and  stern 

* “ A barren  wife  may  be  .superseded  by  another  in  the  eighth 
year ; she  whose  children  are  all  dead,  in  the  tenth:  she  who  brings 
forth  only  daughters,  in  the  eleventh  ; she  who  speaks  unkindly, 
without  delay.” — Munoo. 


OF  THE  HINDOOS. 


39 


integrity,  are  most  common  in  clintates  where  men  are  more 
robust.  It  is  hkewise  certain,  that  people  ii).'n  state  of  men- 
tal bondage  are  more  deceitful  ; and  thate, falsehood  is  most 
detested  by  men  in  a state  of  manly  independence.  An  Eng- 
lish sailor,  however  vicious  in  other  respects,  scorns  to  take 
refuge  in  a falsehood  : but  the  Hindoos,  imitating  the  gods, 
and  encouraged  by  the  shastre,  which  admits  of  prevarica- 
tion in  cases  of  necessity,  are  notoriously  addicted  to  false- 
hood, whenever  their  fears,  their  cupidity,  or  their  pride, 
present  the  temptation.  The  author  has  heard  Hindoos  of 
all  ranks  declare,  that  it  was  impossible  to  transact  business 
with  a strict  adherence  to  truth,  and  that  falsehood,  on  such 
occasions,  would  not  be  noticed  in  a future  state.  At  other 
times,  they  profess  to  have  the  greatest  abhorrence  of  ly- 
ing, and  quote  the  words  of  their  shastrus  which  prohibit 
this  vice,  with  every  appearance  of  conscientious  indigna- 
tion. 

They  are  very  litigious  and  quarrelsom".  and,  in  defence 
of  a cause  in  a court  of  justice,  will  swear  falsely  ii.  *he  most 
shocking  manner,  so  that  a judge  never  knows  when  he 
mav  safely  believe  Hindoo  witnesses.  It  is  said,  that  some 
of  the  courts  of  justice  are  infested  by  a set  of  men  termed 
four  anas'  men  ; who,  for  so  paltry  a sum,  are  wil^g  to  make 
oath  to  any  fact,  however  false. 

The  treachery  of  this  people  to  each  other  is  so  great, 
that  it  is  not  uncommon  for  persons  to  live  together,  for  the 
greatest  length  of  time,  ivithout  the  least  confidence  in  each 
other  ; and,  where  the  greatest  union  apparently  exists,  it  is 
dissolved  by  the  slightest  collision.  A European  never  has 
the  heart  of  a Hindoo,  who  neither  knows  the  influence  of 
gratitude,  nor  feels  the  dignity  of  a disinterested  attachment. 

The  Hindoos  are  excessively  addicted  to  covetousness,  es- 
pecially in  the  great  towns,  where  they  have  been  corrupted 
by  commerce  ; almost  the  whole  of  their  incidental  conver- 
sation turns  upon  roopees  and  kourees. 

Gaming  is  another  vice  to  which  the  Hindoos,  encouraged 
by  their  sacred  writings,  are  extremely  addicted,  and  in  the 
practice  of  which  their  holiest  monarch,  Yoodhistjhiru,  twice 
lost  bis  kingdom. 

They  are  fond  of  ostentation,  and,  for  the  sake  of  the  ap- 
plause of  their  neighbours,  however  parsimonious  at  other 
times,  will  be  content  to  incur  the  heaviest  expenses.  Their 
feasts,  marriages,  and  other  shows,  are  all  regulated  by  this 
principle.  ‘ A great  name’  is  the  first  object  of  their  desire, 
and  reproach  the  greatest  object  of  their  dread.  Such  a 


40 


HISTORY,  4.C. 

person  has  married  his  daughter  to  such  a kooleenu,  or,  he  i 
is  a familj'  uncontaminated  by  mixture  with  shoodrus,  or  ) 
by  eating  prohibited  lood  ; or,  be  has  expended  so  many 
thousand  roopees  on  the  funeral  rites  for  his  father  ; or  he  is 
Tery  liberal,  especially  to  bramhuns  ; or.  he  is  very  eloquent, 
or  very  learned — are  common  forms  of  commendation  among 
this  people,  and  to  obtain  which  they  consider  no  sacrihces 
too  great. 

Literature. — The  Hindoos  attribute  their  ancient  writings 
to  the  gods  ; and,  for  the  origin  of  the  vedus,  or  sacred  wri- 
tings, they  go  still  higher,  and  declare  them  to  have  been 
from  everlasting.  Though  it  would  be  unjust  to  withhold  the 
palm  of  distinguished  merit  from  many  of  their  learned  men, 
especially  when  we  consider  the  early  period  in  which  they 
lived,  yet,  when  compared  with  the  writers  of  modern  times, 
we  are  ready  to  pity  the  weakness  of  unassisted  reason,  even 
in  individuals  in  whom  it  shone  with  the  highest  splendour. 

Hindoostan  has  produced  a vast  number  of  writers,  partic- 
ularly O'  »ue  subjects  of  religion  and  philosophy  ; and  it  is  a j 
most  curious  fact  that  on  both  these  subjects,  the  opinions  of 
the  Hindoo,  and  those  of  the  Greek  philosophers,  agree  ex- 
actly in  many  ofthe  material  points.  The  subjects  which  en- 
gaged the  chief  attention  of  the  Hindoo  philosophers,  were 
the  divine  nature,  the  evidences  of  truth,  the  origin  of  things, 
the  nature  of  the  different  forms  of  matter,  and  the  methods  of 
obtaining  reunion  to  the  soul  of  the  world,  and  it  will  not  es- 
cape the  recollection  of  the  classical  reader,  that  these  were 
the  very  subjects  as  constantly  discussed  in  the  Grecian 
schools.  We  cannot  here  enter  fully  into  th*is  subject,  but 
must  content  ourselves  with  stating  some  of  the  doctrines  of 
the  Hindoo  philosophers,  and  occasionally  comparing  their 
notions  with  those  of  the  Grecians. 

Kopilu,  the  sage,  and  grandson  to  Munoo,  teacher  of  some 
of  the  sacred  writings,  taught  that  nature  was  the  origin,  or 
root  of  the  universe,  because  every  thing  proceeded  from  it, 
or  was  to  be  traced  to  it,  and  that  beyond  it  nothing  was  dis- 
coverable. Nature  he  said  was  indescribable,  because  none  of 
the  senses  could  comprehend  it,  and  yet.  that  it  was  one,  un- 
der several  forms  ; as  time,  space,  &c.  are  one,  though  they 
have  many  divisions  ; that  there  was  in  najture  a property 
which  is  called  Greatness,  from  which  arose  pride,  or  con- 
sciousness of  separate  existence,  or  appropriation  ; from  the 
latter  quality,  spring  water,  fire,  air,  and  space,  or  primary 
atoms ; and  he  described  these  elements  combined,  as  forming 


OF  THE  HINDOOS.  41 

A pattern,  or  archetype,  from  which  the  visible  universe  was 
formed. 

Pythagoras  said  that  “ intelligible  members  are  those  which 
subsisted  in  the  divine  mind  before  all  things,  from  which  ev- 
ery thing  has  received  its  form,  and  which  always  remain  im- 
mutably the  same.  It  is  the  model  or  archetype,  after  which 
the  world,  in  all  its  parts,  is  framed.” 

Kopilu  made  no  distinction  between  the  soul  and  the  ani- 
mal spirit,  but  declared,  that  when  the  soul  became  united  to 
matter,  it  was  absorbed  in  animal  cares  and  pleasures. 

Plato  taught,  that  the  soul  of  man  was  derived  from  God, 
through  the  intervention  of  the  soul  of  the  world  ; that  the 
soul  of  the  world  had  some  admixture  with  matter,  and  that 
consequently  the  soul  of  man  must  participate  in  the  admix- 
ture. This  material  portion  of  the  soul  of  man,  Plato  con- 
sidered as  the  root  or  seed  of  moral  evil. 

Putunjulee  taught,  that  the  divine  spirit  and  the  soul  of  man 
were  distinct,  that  the  former  was  free  from  passion,  but  not 
the  latter  ; that  God  was  possessed  of  form,  or  was  to  be  seen 
by  the  Yogee,  or  those  who  desire  absorption  into  the  divine 
essence  ; that  he  is  placable,  glorious,  the  creator,  preserver, 
and  the  regenerator  of  all  things  ; that  the  universe  6rst 
arose  from  his  will,  or  command,  and  that  he  infused  iuto  the 
system  a power  of  perpetual  progression.  He  says  that  there 
are  five  kinds  of  men,  viz.  those  who  are  governed  by  their 
passions,  the  wrathful,  the  benevolent,  the  pious,  and  those 
who  are  free  from  worldly  attachments  ; and  that  emancipa- 
tion, or  deliverance  from  passion,  is  to  be  obtained  by  yogu, 
th,at  is,  by  perfect  abstraction  of  mind.  Pythagoras  had  the 
same  idea.  He  says,  “ in  the  pursuit  of  wisdom,  the  utmost  care 
must  he  taken  to  raise  the  mind  above  the  dominion  of  the 
passions,  that  it  may  be  inured  to  converse  with  itself,  and  to 
contemplate  things  spiritual  and  divine.  Contemplative  wis- 
dom cannot  be  completely  attained,  without  a total  abstrac- 
tion from  the  ordinary  atfairs  of  life.  Vedu-Vyasu,  one  of  the 
most  learned  among  the  Hindoos,  taught,  that  the  best  idea 
we  can  form  of  God  is,  that  he  is  light,  or  glory.  At  the  same 
time  he  maintained,  that  God  was  a spirit,  without  passion, 
separated  from  matter  ; that  he  is  pure  wisdom  and  happi- 
ness ; one  without  a second,  everlasting,  inc.'nnprehensible, 
unchangeable  ; and  that  after  describing  all  modes  of  exist- 
ence, he  is  that  which  is  none  of  these.  He  also  believed, 
that  to  obtain  deliverance  from  matter,  or  return  to  God, 
the  devotee  must  read  the  vedus  ; must  suiTer  no  desire  of 
advantage  to  mix  with  his  devotions  ; renounce  every  thing 

D 2 


42 


HISTORY,  kc, 

forbidden  in  the  shastrus  ; render  himself  pure  by  daily  du- 
ties ; must  acquaint  himself  with  the  unprofitableness  of  that 
which  is  fleeting,  and  the  value  of  that  which  is  unchangeable  ; 
renounce  all  hope  of  present  or  future  rewards,  and  medi- 
tate on  God  in  the  form  by  which  he  is  made  known.  By  the 
power  of  these  meditations,  the  soul  will  leave  the  body,  and 
ascend  to  heaven,  and  will  finally  be  absorbed  into  the  divine 
nature. 

Bhrigoo.  This  sage  is  said  to  have  been  tall,  of  a light 
brown  complexion,  with  silver  locks,  wearing  the  beard  of  a 
goat,  a shred  of  cloth  only  round  his  loins,  and  holding  in  his 
hand,  a pilgrim’s  staff,  and  a heygan’s  dish.  Diogenes  wore  a 
coarse  cloak,  carried  a wallet  and  a staff ; made  the  porches 
and  other  public  places  his  habitation  ; and  depended  upon 
casual  contributions  for  his  daily  bread. 

Thq  above  comparisons  will  suffice  to  show  the  philosophi- 
cal, and  religious  opinions  of  the  Hindoo  sages,  and  their  strict 
agreement  with  the  doctrines  taught  by  the  Greek  philoso- 
phers. 

Present  state  of  learning  among  the  Hindoos. — In  former 
ages,  the  Hindoo  philosophers  were  unquestionably  men  of 
deep  learning  and  erudition,  and  having  spent  many  years  in 
acts  of  rigid  austerity,  were  honoured  as  persons  of  so  great 
sanctity  of  character,  that  they  attracted  universal  homage 
and  applause  : Some  of  them  had  more  than  a thousand  dis- 
ciples or  scholars.  These  philosophers  were  almost  invari- 
ably ascetics,  or  mendicants,  wandering  through  all  parts  of 
the  country,  and  instructing  the  people,  in  what  was  consider- 
ed the  most  useful  learning.  One,  named  Shunkuru,  deter- 
mining to  raise  his  sect,  made  the  tour  of  India  for  the  pur- 
pose of  disputing  with  the  learned,  and  gaining  proselytes. 
In  this  pilgrimage,  he  was  every  where  so  successful,  that  he 
was  styled  the  conqueror  of  the  world.  As  his  terms  of  dis- 
pute were,  that  if  he  was  unable  to  obtain  the  victory  he  would 
embrace  a secular  life,  while,  if  he  defeated  his  antagonist, 
this  antagonist  should  become  a dundee,*  multitudes  were 
constrained  to  enter  into  this  order  of  ascetics. 

The  effects  of  this  journey  and  these  labours,  are  visible 
to  this  day  : it  is  said  that  not  less  than  4000  dundees  now  re- 
side at  Benare.s,  and  there  are  still  remaining  four  small  eleva- 
tions, on  which  it  is  said  this  philosopher  used  to  sit  to  deliver 
his  discourses.  This  age  of  learning  among  the  Hindoos  has 

* Dundee,  means  a staff,  a name  applied  to  this  sect  of  philoso- 
phers, because  they  performed  pilgrimages. 


OF  THE  HINDOOS. 


43 


lon»  since  passed  away.  At  present,  almost  every  person  who 
en^ii;-es  in  the  pursuit  of  knowledge,  does  so  for  the  sake  of  a 
subsistence,  or  for  the  increase  of  his  w ealth.  India  contains 
few,  if  any,  individuals,  w ho,  satished  with  their  present  pos- 
sessions, devote  their  time  to  the  pursuit  of  science.  The 
whole  is  a trade  ; hence  knowledge  is  only  so  far  pursued  as 
it  will  be  productive  of  money,  and  no  art  or  science  is  carried 
to  perfection  ; each  person  furnishes  himself  with  what  he 
thinks  will  carry  him  through  life  ; be  has  no  ambition  to  en- 
large the  bounds  of  knowledge  ; he  makes  no  experiments  ; 
it  never  enters  into  his  mind  that  he  can  exceed  his  forefath- 
ers ; to  gain  the  smallest  moiety  of  what  they  acquired,  is  al- 
most more  than  he  hopes  to  realize. 

It  is  laid  down  as  a rule  in  the  shastrus,  that  a gift  to  a 
bramhun  is  meritorious  in  proportion  to  his  learning  ; hence 
those  who  are  esteemed  the  most  learned  carry  away  the 
most  costly  presents  at  the  close  of  feasts  and  great  ceremo- 
nies : different  offices  under  government  require  a knowledge 
of  some  of  the  law  books  ; this  excites  many  to  apply  them- 
selves to  this  sort  of  learning.  To  be  a family  priest,  it  is  ne- 
cessary that  a person  be  acquainted  with  many  of  the  forms  of 
the  Hindoo  religion  ; and  these  forms  are  not  to  be  obtained 
without  reading.  It  is  owing  to  these,  and  the  like  circum- 
stances, that  the  little  knowledge  the  present  race  of  Hindoos 
possess  of  their  own  shastrus  is  preserved.  A considerable 
number  of  the  bramhuns  and  voidyus  learn  the  Sungskritu 
grammar,  but  the  old  Sungskritu,  the  dialect  of  the  vedu,  is 
known  by  very  few.  The  contents  of  these  trifling  publica- 
tions relate  to  the  mythology  of  the  country,  to  ascetics,  to 
the  miracles  of  Hindoo  saints,  and  to  the  advantages  of  devo- 
tion to  the  gods  : here  and  there  will  be  found  sentiments  of 
a moral  nature,  but  mixed  with  a far  greater  number  relative 
to  the  revels  of  Krishnu.  The  great  bulk  of  the  people  are 
perfectly  unacquainted  with  letters,  not  possessing  even  the 
vestige  of  a book,  and  what  they  hear  read  or  recited,  neither 
enlightens  nor  improves  the  mind.  It  is  suppos«d,  that  of  the 
persons  grown  up  to  maturity  among  the  male  population  in 
Bengal,  not  more  than  two  hundred  in  a thousand  can  read, 
though  there  are  schools  all  over  Bengal,  for  the  instruction 
of  children  in  reading,  writing,  and  accounts. 

The  paper  upon  which  books  are  written,  called  toolatu, 
is  coloured  with  a preparation  composed  of  yellow  orpiment 
and  the  expressed  juice  of  tamarind  seeds,  to  preserve  it  from 
insects.  The  price  varies  from  three  to  six  quires  for  a roo- 
pee.  The  Hindoo  books  are  generally  in  single  leaves,  with 


44 


HISTORY,  &c. 


a flat  board  at  the  top,  and  another  at  the  bottom,  tied  with 
cords,  or  covered  with  a cloth.  They  are  about  six  inches 
broad  and  a foot  and  a half  long.  The  copying  of  works  is  at- 
tended with  the  creation  and  perpetuation  of  endless  mistakes  ; 
so  that  a copy  can  never  be  depended  upon  until  it  has  been 
subjected  to  a rigid  examination. 

A great  portion  ot  what  has  been  written  by  Europeans  re- 
specting the  Hindoos,  ought  to  be  considered  as  having  deci- 
ded nothing  : all  the  real  knowledge  that  has  been  obtained  of 
the  Hindoo  philosophy  and  mythology  is  to  be  attributed  to 
the  difi’erent  translations  from  the  Sungskritu.  As  these 
translations  increase,  these  systems  will  be  better  known  ; and 
whenever  the  time  shall  arrive  that  translations  of  their  prin- 
cipal learned  works  shall  have  been  accomplished,  then,  and 
not  before,  will  the  public  be  able  completely  to  decide  re- 
specting a system  of  philosophy  spread  over  so  large  a part 
of  the  eastern  world.  If  the  British  Government,  or  the  East 
India  Company,  or  any  joint  bodies  of  learned  men,  would  en- 
courage translations,  or  send  out  a few  ingenious  young  men 
to  study  the  Sungskritu,  and  then  employ  them,  at  ]>roper 
salaries,  in  making  the  necessary  translations,  in  a few  years 
not  a vestige  of  important  knowledge  respecting  the  real  na- 
ture and  principal  features  of  the  Hindoo  philosophy  and  my- 
thology would  remain  concealed.  This  is  an  object  which 
every  friend  of  true  science  must  desire.  The  council  of  the 
College  of  Fort  William  and  the  Asiatic  Society,  in  coming 
forward  to  patronize  translations  from  the  Sungskritu,  deserve 
the  thanks  of  the  literary  world  ; but  the  operations  of  these 
two  bodies  alone,  are  too  slow  to  accomplish  what  is  desired 
in  any  reasonable  time.  A similar  plan,  on  a more  extensive 
scale,  is  wanted. 

Colleges. — The  name  given  to  Hindoo  colleges  or  schools  is 
Chutooshpat’hee,  which  signifies  the  place  where  the  four 
shastrus  are  studied.  This  word  is  changed,  in  its  popular 
use,  to  Chouparee. 

These  places  are  generally  built  of  clay.  Sometimes  three 
rooms  are  erected,  and  in  others  eight  or  ten,  in  two  side  rows, 
with  a reading  room,  open  on  all  sides,  at  the  farther  end  ; 
this  is  also  of  clay.  These  college  sleeping  rooms,  and  the 
college  hall,  would  greatly  surprise  an  English  academician  ; 
but  the  Hindoos  have  yet  to  learn,  that  splendid  edifices  and 
large  endowments  are  essential  to  learning. 

These  miserable  huts  are  frequently  erected  at  the  ex- 
pense of  the  teacher,  who  riot  only  solicits  alms  to  raise  the 
building,  but  also  to  feed  his  pupils.  The  buildings  which 


OF  THE  HINDOOS. 


46 


contain  seven  or  eight  rooms  cost  seven  or  eight  pounds  ster- 
ling : the  ground  is  commonly  a gift,  but  in  some  cases  rent  is 
paid.  In  particular  instances  both  the  ground  and  the  ex- 
penses of  the  buildings  are  a voluntary  gift,  and  there  are  not 
wanting  cases  of  lands  being  bestowed  on  schools,  and  of  per- 
sons appropriating  a monthly  sum  to  their  support.  At  Nu- 
deeya  the  last  case  is  common. 

After  a school- room  and  lodging  rooms  have  been  thus 
built,  to  secure  the  success  of  the  school,  the  teacher  invites 
a few  bramhuns  and  respectable  inhabitants  to  a short  enter- 
tainment, at  the  close  of  which  the  bramhuns  are  dismissed 
with  some  trifling  presents. 

If  the  teacher  finds  a difficulty  in  obtaining  scholars,  he  be- 
gins the  college  with  a few  junior  relatives  ; but  should  he 
have  obtained  some  reputation  for  learning  in  the  common 
disputes  at  the  funeral  feasts,  weddings,  dedication  of  sacred 
things,  &c.  he  soon  collects  a number  af  purooas,  viz.  pupils, 
or  readers. 

The  school  opens  every  morning  early,  by  the  teacher  and 
pupils  assembling  in  the  college  hall,  or  hut,  when  the  differ- 
ent classes  come  up  in  turns.  At  the  close  of  these  labours, 
about  three  hours  are  devoted  to  bathing,  worship,  eating, 
and  sleep  ; and  at  three  they  resume  their  studies,  which 
continue  till  twilight.  Nearly  two  hours  are  then  devoted  to 
evening  worship,  to  eating,  smoking,  and  relaxation  ; and  the 
studies  are  afterwards  resumed,  and  continued  till  ten  or 
eleven  at  night. 

There  are  three  kinds  of  colleges  in  Bengal  ; one  in  which 
the  grammar,  the  poetical  works,  and  the  dissertations  on  the 
beauties  and  blemishes  of  poetry,  are  read  ; and  in  a few  of 
these  schools,  something  of  the  pooranus  and  smritees  is 
taught.  In  the  second  order  of  colleges,  the  law  works  are 
read,  and  in  some  cases  the  pooranus  ; and  in  the  third  order, 
works  on  the  nyayu  durshunu.  In  all  these  colleges,  select 
works  are  read,  and  their  meaning  explained  ; but  instruction 
is  not  conveyed  in  the  form  of  lectures. 

In  the  colleges  for  grammar,  learning.  &c.  the  pupils  repeat 
assigned  lessons  from  the  grammar  used  in  each  college,  and 
the  teacher  communicates  the  meaning  of  the  lessons  after 
they  have  been  committed  to  memory.  - The  evenings  are 
occupied  in  repeating  these  lessons. 

Works  on  Ethics. — The  Hindoo  sages  have  written  less  on 
morals  than  on  any  other  subject.  Only  one  original  work 
on  ethics  is  to  be  found  among  the  innumerable  volumes  of 
their  literature.  The  author  of  this  is  Vishnoo-Shurma,  and 


46 


HISTORY,  iic. 


the  work  has  been  translated  by  Sir  Wm.  Jones.  The  book 
is  called  Puncheu  Truntra. 

Maxims  from  the  Puncheu  Tuntru. — Riches  are  treasured 
up  against  the  day  of  danger  : but  to  save  life,  every  thing  is 
to  be  sacrificed.  If  life  be  preserved,  all  is  safe  ; if  life  be 
lost,  all  is  lost. 

Death  is  inevitable  : if  so,  still  it  is  better  to  die  in  the 
pursuit  of  good  than  ofevil. 

For  a dependant  who  serves  another  without  reward,  let 
life  itself  be  hazarded. 

Life  is  af  no  value,  if  fame  be  gone  : the  body  is  destroy- 
ed in  a moment,  but  honour  will  last  forages. 

Death,  dreaded  through  life,  is  not  perceived  when  he  ar- 
rives. 

Friendship  never  subsists  between  the  eater  and  that  which 
may  become  food. 

Contract  not  sudden  friendship  with  a new  comer. 

Danger  should  be  feared  when  distant,  and  braved  when 
present. 

Men  are  not  to  be  honoured  or  slain  according  to  their 
cast,  but  according  to  their  actions. 

An  excellent  person  presents  to  a guest,  a clean  seat,  wa- 
ter, and  sweet  words. 

The  sight  of  the  eyes  is  not  sight ; but  he  is  blest  with  vi- 
sion who  po.ssesses  knowledge  ; the  ignorant  are  the  blind. 

Of  these  afflictions,  viz.  the  want  of  children,  losing  them 
as  soon  as  born,  or  their  remaining  in  a state  of  ignorance,  the 
former  is  the  least  painful. 

Of  all  precious  things,  knowledge  is  the  most  valuable  ; 
either  riches  may  be  stolen,  or  diminished  by  expenditure, 
but  knowledge  is  immortal,  and  the  greater  the  expenditure 
the  greater  the  increase  ; it  can  be  shared  with  none,  and  it 
defies  the  power  of  the  thief. 

He  who  is  not  placed  on  the  list  of  fame,  is  dead  while  he 
lives. 

He  who  seeks  neither  learning,  riches,  power,  religious 
austerities,  nor  charity,  is  the  ordure  of  his  mother. 

'I'he  following  things  produce  pleasure : the  increase  of 
riches,  health,  an  affectionate  wife,  an  obedient  son,  and  that 
learning  by  which  wealth  maybe  acquired. 

The  person  who  possesses  neither  religion,  nor  riches,  the 
desire  of  happiness,  nor  of  liberation,  is  a two-legged  goat, 
with  false  teats  on  its  ne^k. 

When  a man  enters  upon  the  practice  o religion,  let  him 
do  it  with  all  bis  powers,  realizing  death  as  near  at  hand ; 


OF  THE  HINDOOS.  47 

ivhea  he  seeks  riches  and  knowledge,  let  him  esteem  himself 
immort.’d. 

He  who  is  destitute  of  courage  in  commencing  an  under- 
taking, and  of  power  and  diligence  in  prosecuting  it,  always 
says.  The  secret  will  of  fate  must  be  accomplished  ; there 
is  no  reversing  it.  But  the  man  of  business  says.  Fate  al- 
ways works  by  instruments  ; a carriage  can  never  travel  with 
one  wheel  ; the  prey  never  falls  into  the  mouth  of  the  lion. 

He  who  seeks  the  company  of  the  wise,  shall  himself  be- 
come wise  ; even  glass  inserted  in  gold,  resembles  a pearl  ; 
an{insect,  when  concealed  in  a flower,  is  placed  on  the  head 
(rather  in  the  hair  as  an  ornament.) 

The  state  of  the  understanding  is  seen  in  the  attachments  a 
person  forms. 

It  is  impossible  to  accomplish  an  object  by  unfit  instru- 
ments. In  the  power  of  speech,  whatever  pains  may  be  tak- 
en with  it,  a crow  will  never  equal  a parrot. 

An  excellent  family  gives  birth  to  excellent  children. 

A wise  man  surrounded  with  real  friends,  can  accomplish 
the  work  of  the  rich  and  the  powerful. 

The  covetous  and  the  dissatisfied  have  no  home.  Covet- 
ousness produces  sin,  and  sin  death. 

Good  derived  from  evil  is  not  good.  No  good  is  obtained 
without  a risk. 

Truth,  contentment,  patience,  and  mercy,  belong  to  great 
minds.  The  good  exercise  compassion  by  making  the  case 
of  others  their  own. 

The  house  of  that  man  is  empty  which  contains  neither  an 
excellent  son  nor  an  excellent  friend. 

A wise  man  will  not  proclaim  his  age,  nor  a deception 
practised  upon  hitoself,  nor  his  riches,  nor  the  loss  of  riches, 
nor  family  faults,  nor  incantations,  nor  conjugal  love,  nor  me- 
dicinal prescriptions,  nor  religious  duties,  nor  gifts,  nor  re- 
proach, nor  the  infidelity  of  his  w'ife. 

A man  of  excellent  qualities,  is  like  a flower,  which,, 
whether  found  amongst  w eeds  or  worn  on  the  head,  still  pre- 
serves its  fragrance. 

It  is  better  to  make  a vow  of  silence  than  to  utter  false- 
hoods ; to  be  an  eunuch  than  to  seduce  the  wife  of  another  ; 
death  is  better  than  the  love  of  slander  ; mendicity  than  the 
enjoyment  of  property  obtained  by  fraud  ; and  sitting  alone 
m a forest,  than  in  the  comp  inv  of  unreasonable  men. 

The  life  of  the  diseased,  of  a wanderer,  of  a dependant, 
and  of  one  living  in  the  house  of  another,  is  death  ; and  the 
death  of  such  a one  is  rest. 


48  HISTORY,  izc. 

The  contented  are  always  happy  ; the  discontented  are 
ever  miserable. 

Religion. — The  number  of  the  Hindoo  gods  and  goddesses 
amount  to  330,000,000  ; yet  they  have  not  names  for  all, 
but  they  say  that  God  performs  all  his  works  by  their  instru- 
mentality, and  that  all  human  actions,  as  well  as  all  the  ele- 
ments, have  their  tutelar  deities.  Thus  they  consider,  some- 
what after  the  ancient  Platonic  notion,  that  the  Supreme  God 
derives  much  of  his  greatness  and  magnificence,  not  from  the 
consideration  of  his  superiority  over  all  created  intelligences, 
but  as  being  the  God  of  gods.  Yet,  to  this  one  God,  they* 
have  no  temple,  neither  do  they  appear  to  pay  him  any  wor- 
ship. 

The  Hindoos,  however,  profess  to  believe  in  the  doctrine 
of  Divine  Unity  ; “ One  Brumhu  without  a second,”  is  a 
phrase  commonly  used  by  them  when  conversing  upon  the 
nature  of  God. 

They  believe  also,  that  God  is  almighty,  all  wise,  omnipo- 
tent, omniscient,  Sic.  and  they  frequently  speak  of  him  as 
embracing  in  hjfr.government  the  happiness  of  the  good,  and 
the  subjection  'dr  punishment  of  the  bad.  Yet  they  have  no 
idea  of  God’s  performing  any  act,  either  of  creation  or  provi- 
dence, except  through  the  gods  : but  these  auxiliary  deities 
bear  not  the  least  resemblance  to  the  one  true.God  in  any  of 
the  moral  qualities  attributed  to  them. 

The  Hindoos,  nevertheless,  have  some  very  enlarged  views 
of  the  divine  influence  ; they  believe  that  it  diffuses  its  vivi- 
fying energies  over  t’ne  entire  universe  ; instilling  its  life- 
giving  powers  into  every  portion  of  animated  matter. 

It  is  related  of  a learned  bramhun,  that  on  hearing  the 
following  lines  from  Pope’s  Essay  on  Man,  be  started  trom 
his  seat,  .begged  for  a copy  of  them  ; and  declared  that  the 
author  must  have  been  a Hindoo. 

“ All  are  but  parts  of  one  stupendous  whole  ; 

Whose  body  nature  is,  and  God  the  soul : 

Warms  in  (he  sun,  refreshes  in  the  breeze. 

Glows  in  the  stars,  and  blossoms  in  the  trees  : 

Lives  through  all  life,  extends  through  all  extent. 

Spreads  undivided,  operates  unspent.” 

This  may  serve  to  show  the  opinions  which  the  Hindoos 
entertain  of  the  oniversal  energy  and  operation  of  the  Deity. 
This  energy  is  said  to  have  created  the  universe  ; and  there- 
fore, this  is  the  object  of  worship.  Some  of  them  assert  that 
Brumhu,  after  he  had  entered  the  world,  divided  himself  in- 
to unde  and  female. 

From  the  notion  of  God  being  the  soul  of  the  world  ; and 


Hralimit.  Vxaltnon.  .')iva 


OF  THE  HINDOOS. 


.49 


ihe  world  itself  being  God,  under  various  forms,  haS  arisen 
the  Hindoo  practice  of  paying  divine  adorations  to  the  heav- 
ens collectively  ; — to  the  sun,  moon,  the  stars,  the  sea,  great 
rivers,  and  all  extraordinary  appearances  in  nature.  Even 
the  divine  energy  itself  has  been  personified,  as  a sort  of  holy 
spirit,  and  worshipped  under  different  names. 

Many  Hindoos  are  denominated  Shaktus,  as  devoted  to  the 
worship  of  this  shuktee,  or  energy,  and  all  their  addresses  are 
called  the  energies  of  their  lords,  as  well  as  matres,  or  moth- 
ers. 

The  universe  being  full  of  the  Divine  Majesty,  a deity  has 
been  consecrated  as  the  regent  of  every  element ; and  even 
the  bramhu  and  the  devout  mendicant,  as  sharing  more  large- 
ly of  the  in-dwelling  Deity  than  others,  have  received  the  ad- 
oration of  the  multitude.  Thus  it  appears,  that  the  Hindoo  , 
system  of  theology,  is  a kind  of  polvtheistical  Sabellianism, 
making  all  things  to  be  gods  in  which  the  Supreme  Godhead 
or  energy  is  supposed  eminently  to  dwell. 

The  same  principle  is  exhibited  in  the  bodily  powers  of  the 
different  images  worshipped  by  the  Hindoos.  Ununtu  has  a 
thousand  heads  ; Bnimha  four  faces  ; Indru  is  full  of  eyes  ; 
Doorso  has  ten  ; and  Shavunu,  the  giant,  a hundred  arms. 
The  formidable  weapons  of  the  gods,  too,  have  evidently  the 
same  allusion,  as  well  as  their  symbols  and  vehicles  ; among 
them  are  the  eagle,*  the  serpent,  the  lion,  the  tiger,  the  ele- 
phant, the  bull,  the  buffalo,  &c. 

After  this  general  description  of  the  Hindoo  theology,  we 
may  next  enter  into  a more  minute  detail  of  some  of  their 
principal  deities. 

1.  Bruinha,  This  god  may  be  properly  noticed  first,  as 
he  is  culled  the  creator  and  the  grandfather  of  gods  and  men  : 
in  the  latter  designation,  he  resembles  Jupiter,  in  the  lascivi- 
ousness of  his  conduct,  having  betrayed  a criminal  passion 
towards  his  own  d.aughter.  Brumha’s  image  is  never  worship- 
ped, nor  even  made  : but  the  Chundu  describes  it  as  that  of  a 
red  man  with  four  faces.  He  is  red,  as  a mark  of  his  being 
full  of  the  ruju  goonu  : he  has  four  faces,  to  remind  the  wor- 
shippers that  the  vedus  proceeded  from  bis  four  mouths.  lu 
one  hand  he  has  a string  of  beads,  to  show  that  his  power  as 
creator  was  derived  from  his  devotion  : the  pan  of  water  iu 

Vishnoo  riding  upon  his  Gurooni,  or  eagle,”  says  the  ingeni- 
ous Mr.  Maurice  in  his  “ Indian  Antiquities,”  “ puts  us  in  mind 
the  thunder  bearing  eagle  of  the  Grecian  J upiter.” 


50 


HISTORY,  &c. 

his  left  hand,  denotes  that  all  things  sprang  from  water.  This 
deity,  thus  pre-eminent,  is  yet  entirely  destitute  ot  a temple 
and  worshippers. 

2.  Vishnoo.  This  is  the  image  of  a black  man,  with  four 
arms,  sitting  on  Gurooru,  a creature  half  bird,  half  man,  and 
holding  in  his  hands  the  sacred  shell,  the  chuckru,  the  lotus, 
and  a club.  His  colour,  (black)  is  that  of  the  destroyer  ; 
which  is  intended  to  show  that  Shivu  and  he  are  one  ; he  has 
four  hands,  as  the  representative  of  the  male  and  female  pow- 
ers : the  shell  (blown  on  days  of  rejoicing)  implies  that  Vish- 
noo is  a friendly  deity  : the  chukru  is  to  teach  that  he  is  wise 
to  protect ; the  lotus  to  remind  the  worshipper  of  the  nature 
of  final  emancipation  ; that,  as  the  flower  is  raised  from  the 
muddy  soil,  and  after  rising  by  degrees  from  immersion  in  the 
waters,  expands  itself  above  the  surface,  to  the  admiration  of 
all,  so  man  is  emancipated  from  the  chains  of  human  birth  ; 
the  club  shews  that  he  chastises  the  wicked.  Gurooru  is  a 
portionof  Shivu  ; his  bod}'  represents  the  vedu.  Vishnoo  is 
distinguished,  as  being  the  source  of  most  of  the  Hindoo  in- 
carnations ; and  he  commands  the  worship  of  the  greatest  di- 
vision of  the  Hindoo  population.  There  are  no  temples  nor 
festivals  in  honour  of  Vishnoo.  He  is  called  the  Preserver  ; 
but  the  actions  ascribed  to  him  under  this  character,  are  re- 
ferred to  other  forms  and  names.  The  Shalgramu,  a stone,  is 
a form  of  Vishnoo.  During  four  months  oftheyear,  all  the 
forms  of  this  god  are  laid  to  sleep. 

3.  Siva  or  Shivu,  is  seen  with  his  Trisula,  or  Trident,  in 
one  hand  ; and,  in  another,  the  Pasha,  which  is  a rope  for 
binding  and  strangling  incorrigible  offenders  ; his  two  fore- 
most hands,  right  and  left,  are  in  a position  very  common  to 
several  deities  ; they  are  said  to  indicate  an  invitation  to  ask, 
and  a promise  to  grant  or  protect.  His  third  eye,  pointing  up 
and  down,  is  seen  in  his  forehead — his  three  eyes,  probably 
denoting  his  view  of  the  three  divisions  of  time,  j>ast,  present, 
and  future.  Serpents,  emblems  of  immortality,  form  bis  ear- 
rings. tlis  pendant  collar  is  composed  of  human  heads,  and 
marks  the  extinction  and  succession  of  generations  of  man- 
kind by  Time. 

4.  Jndru.  This  is  the  king  of  heaven,  and  the  infamous 
violator  of  the  wife  of  his  religious  guide  : he  is  painted  as  a 
yellow  man,  sitting  on  an  elephant,  with  a thunderbolt  in  one 
hand  and  a club  in  the  other  ; and,  like  Argus,  is  full  of  eyes. 
All  the  attributes  of  his  image  are  only  the  signs  of  his  oflice  as 
a king.  He  has  one  annual  festival,  and  is  very  famous  in  the 
Pooranus  for  the  number  of  wars  and  intrigues  in  which  he 


OF  THE  HINDOOS. 


b\ 


has  been  engaged.  His  throne  changes  masters  at  the  end  of 
seventy-one  yoogus  of  the  gods.  Jupiter  was  called  the  king 
of  heaven,  and  the  Fulniinaior  : Indru’s  names,  Divus-Putee 
and  Vujree,  are  significant  of  similar  offices. 

5.  Yutmt. — The  Indian  Pluto,  is  a dark  green  man,  clothed 
in  red,  with  inflamed  eyes  ; he  sits  upon  a buffalo  ; has  a 
crown  on  his  head,  and  holds  in  his  right  hand  a club  with 
which  he  drives  out  the  soul  from  the  body,  and  punishes  the 
wicked.  This  is  the  form  of  terror,  as  a king  of  the  souls  of 
the  dead  ; but  he  is  also  worshipped  in  a form  less  terrific, 
which  he  is  said  to  assume  when  he  passes  a sentence  of  hap- 
piness on  the  meritorious.  Beside*  this  annual  festival,  he 
is  worshipped  on  other  occasions,  and  receives  the  homage 
of  the  Hindoos  in  their  daily  ablutions.  There  are  several 
remarkable  coincidences  between  Yumu  and  Pluto. 

6.  Guneshu. — A fat  short  red  man,  with  four  arms  and  an 
elephant’s  head,  sitting  on  a rat  ; his  corpule.ncy  is  a type  of 
Brumha,  as  the  aggregate  of  all  things.  In  one  hand  he  holds 
a bell,  which  is  the  pattern  of  a temple,  and  also  points  out 
that  this  god  banishes  fear  ; in  another  he  holds  a serpent- 
weapon,  to  show  that  he  throws  impediments  in  the  way  of 
the  wicked  ; another  grasps  the  hook  by  which  elephants, arc 
guided,  which  points  out  that  he  guides  the  mind  ; and  with 
the  other  he  forbids  fear,  flis  elephant’s  head  is  a sign  of  the 
mystical  sound  Om ; and  the  trunk  is  the  type  of  the  instru- 
ment %vith  which  clarified  butter  is  poured  on  the  fire  of  a 
sacrifice.  Every  act  of  worship  (pooja)  is  preceded  by  an 
invocation  to  Guneshu,  and  men  in  business  paint  his  image 
over  the  doors  of  their  stiops,  or  suspend  it  amongst  their 
merchandize,  to  insure  prosperity.  Guneshu  has  been  com- 
plimented as  the  god  of  wisdom  ; but  the  Hindoo  deity  pre- 
siding over  knowledge,  or  wisdom,  is  Suruswutee,  a goddess. 
Guneshu  receives  many  honours  from  the  Hindoos,  and  is 
considered  as  bountiful  in  bestowing  ivisdom and  otherfavours  ; 
though  there  are  no  temples  erected  to  his  honour  in  Bengal. 
Those  who  adopt  him  as  their  guardian  deity  are  called  Ga 
nuputyus.  Of  this  god  the  images  are  not  quite  all  alike. 

7.  Kartikeyu — is  the  Indian  Mars,  or  commander  in  chiefto 
the  gods.  He  has  in  some  images  one,  and  in  others  six  fa- 
ces ; is  of  a yellow  colour,  and  rides  on  the  peacock,  an  in- 
carnation of  Indru.  In  one  hand  he  holds  a bow,  and  in  the 
other  an  arrow.  He  is  worshipped  as  the  giver  of  bodily 
Strength. 

8.  Sooryu,  (the  sun). — The  Hindoos,  in  a most  indelicate 
fable  respecting  this  god,  have  described  the  twelve  signs  of 


>2  HISTORY,  &c. 

the  zodiac.  1 umu,  the  regent  of  death,  is  his  son,  and  Cliaj  y, 
ii  shadow,  the  name  of  one  ofhis  wives.  The  image  of  Soo- 
ryn  is  that  of  a dark-red  man  ; from  his  body  issues  a thou- 
sand streams  of  light ; he  has  three  eyes,  and  four  arms  ; in 
each  of  two  ofhis  hai^s  he  holds  a water-lily,  with  another  he 
is  bestowing  a blessing,  and  with  the  last  forbidding  fear.  He 
sits  on  a red  lotus,  in  a chariot  drawn  by  seven  horses.  lie 
is  paiutcd  red,  to  show  that  his  glory  is  like  flame  ; his  three 
eyes  represent  the  day,  evening,  and  night  ; and  his  four  arms 
indicate  that  in  him  are  united  Prukretee  and  Poorooshu,  or 
matter  and  spirit.  One  lotus  explains  the  nature  of  emanci 
pation  ; and  the  other,  upon  which  the  rays  of  Sooryu  are  re- 
flected, is  a type  of  sound,  and  some  Hindoo  philosophers  be- 
lieve it  to  be  eternal.  The  red  lotus  represents  the  earth  ; 
Jiis  chariot  the  measure  of  time  ; and  the  seven  horses  the 
seven  poetical  measures  of  the  vedus.  The  image  of  this  god 
is  never  made,  but  the  sun  itself  is  worshipped  daily  ; the 
Shalgramu  is  also  his  constant  representative  in  the  Brahmi- 
nical  worship.  The  disciples  of  this  god  are  called  Sourus. 

9.  Ugnee,  the  regent  offire,  is  represented  as  a corpulent 
man,  riding  on  a goat,  with  copper-coloured  eye-b.rows,  beard, 
hair,  and  eyes  ; his  belly  is  the  colour  of  the  dawn  ; he  holds 
a spear  in  his  right  hand,  and  a bead-roll  in  his  left ; from  his 
body  issues  a thousand  streams  of  glory,  and  he  has  seven 
flaming  tongues.  His  corpulency  points  out  that  he  grants  the 
desires  of  his  worshippers  ; the  colour  of  his  eye-brows,  &r . 
represents  the  flame  of  the  burot-offering  when  it  ascends  of 
a copper-colour  ; at  which  time  he  who  desires  secular  bless- 
ings offers  his  clarified  butter  ; but  he  who  desires  emanci- 
jiation,  pours  his  offering  on  the  fire  when  its  colour  is  like 
that  of  the  dawn.  The  goat  teaches,  that  Ugnee  devours  all 
things  ; his  spear,  that  he  is  almighty  ; and  his  bead-roll,  that 
he  is  propitious.  The  rays  of  glory  are  to  encourage  the. 
worshipper  to  expect  that  he  shall  obtain  the  greatest  bless- 
ings from  this  god.  Ugnee  has  neither  temples  nor  images 
consecrated  to  him  ; but  he  has  a service  in  the  daily  cere- 
monies of  the  Branahuns  ; and  one  class  ofhis  worshippers, 
called  Sagniku  Bramhuns,  preserve  a perpetual  fire,  like  the 
vestal  virgins.  There  seems  to  be  no  order  of  females  among 
the  Hindoos  resembiing  these  virgins  ; but  many  Hindoo  wo- 
men, at  the  total  wane  of  the  moon,  to  fulfil  a row,  watch  for 
twenty-four  hours  over  a lamp  made  with  clarified  butter,  and 
prevent  its  being  extinguished  till  the  time  for  the  itppear- 
ance  of  the  new  moon.  Ugnee  presides  over  sacrifices,  and 
IS  called  the  mouth  of  the  gods. 


(jranU  Procession  of  the  Car  of  .hii't'ernanf. 


^ « 


OF  THE  HINDOOS. 


53 


10.  the  god  of  the  winds,  and  the  messenger  of 
the  gods,  is  represented  as  a white  man,  sitting  on  a deer, 
holding  in  his  right  hand  the  hook,  used  by  the  driver  of  an 
elephant.  He  is  painted  white,  to  shew  that  he  preserves 
life  ; the  deer  represents  the  swiftness  of  his  flight ; the  el- 
ephant driver’s  hook  explains  his  power  over  the  body  ; he 
is  worshipped  daily  ; but  has  neither  separate  festival,  image, 
nor  temple. 

11.  Varoonu,  the  Indian  Neptune,  is  u white  man,  sitting 
on  a sea  animal,  having  a serpent-weapon  in  his  right  hand. 
He  is  painted  white,  to  shew  thai  he  satisfies  the  living  ; and 
he  wields  a tenifio  w eapon,  to  point  out,  that  he  is  approach- 
ed with  fear  by  the  worshipper.  His  name  is  repeated  in 
the  daily  worship  of  the  bramhuns  ; but  he  has  neither  pub- 
lic festival  nor  temple. 

12.  Suaioodr,  , the  sea,  worshipped  by  the  Hindoos  when 
they  visit  the  sea  ; as  well  as  at  the  diti'ereut  festivals  ; and 
on  the  sixth  day  after  the  birth  of  a child. 

13.  Prit'hivee,\.\\e  earth,  is  worshipped  daily  by  the  Hin- 
doos. She  IS  a form  of  Bhiigututee,  and  may  be  called  the 
Indian  Ceres.  The  Hindoos  have  divided  the  earth  into  ten 
parts,  and  assigned  a deity  to  each.  These  are,  Indru,  Ug- 
nee,  Ynmu,  Noiritu,  Vuroonu,  Vayoo,  Kooveru,  Eeshu, 
Brumha,  and  Ununtu. 

14.  The  Heavenly  Bodies. — .‘\lmost  all  heathen  nations  ivor- 
shipthe  heavenly  bodies.  Perhaps  tnt  evident  influence  which 
the  s'ln  and  moon  h:.ve  over  the  seasons  and  the  vegetable 
kingdom,  might  in  the  primeval  ages  lead  men  to  make  them 
objects  of  worship.  After  the  introduction  ofjndicial  astrolo- 
gy, this  species  of  idolatry  becomes  less  surprising.  What- 
ever may  be  the  antiquity  of  the  vedus,  it  i«  very  plain,  that 
the  worship  of  the  sun,  moon,  and  other  planets,  is  there  in- 
culcated : many  of  the  forms  of  praise  and  petition  in  those 
books,  are  addressed  to  the  heavenly  bodies  ; and  to  this  day 
the  worship  of  all  the  planets  in  one  service,  and  of difi'erent 
planets  on  separate  occasions,  has  place  among  the  Hindoos. 

Ruvee,  or  Sooryu,  the  sun  ; Somu,  the  moon. — The  Hini^oo 
feasts  are  regulated  by  the  revolutions  of  the  moon  ; but  So- 
mu  is  not  greatly  honoured  in  the  Hindoo  mythology,  being 
esteemed  a malignant  planet ; as  is  also  called  Mungulu,  or 
Mars.  Boodhu,  or  Mercury,  is  a fortunate  planet ; and  so  is 
Vrihuspuiee,  or  Jupiter,  who  is  the  preceptor  of  the  gods. 
Shookru,  or  Venus,  preceptor  to  the  giants,  is  also  a fortunate 
planet : this  god  is  represented  as  blind  of  one  eye.  Shunee, 
nr  Satur7i,  the  son  of  Sooryu,  an  evil  planet.  Kahoo  and  Ke- 


64  . 


HISTORY,  &c. 


too,  the  ascending  and  descending  nodes.  Tbe  planeta  are 
not  honoured  with  temples,  images,  or  festivals,  in  Bengal. 
When  hope  or  fear,  respecting  their  benign  or  malignant  in- 
fluence, is  excited  in  the  mind  of  a Hindoo,  he  is  drawn  or 
driven  to  worship  them. 

15.  Doorga. — The  image  of  this  gooddess,  and  that  of  Mi- 
nerva, in  one  or  two  instances,  exhibit  a pretty  strong  resem- 
blance ; both  are  described  as  fond  of  arms  ; and  Doorga  de- 
rives her  name  from  the  giant  Doorgu,  whom  she  slew  ; as 
Pallas  (Minerva)  obtained  hers  from  the  giant  Pallas,  whom 
she  destroyed  ; she  resembles  Minerva  also  as  a goddess  dif- 
ficult of  access,  which  is  one  signification  of  the  name  Doorga. 
Sir  W.  Jones  says.  As  the  mountain-born  goddess,  or  Parvu- 
tee,  she  has  many  properties  of  the  Olympian  Juno  : her  ma- 
jestic deportment,  high  spirit,  and  general  attributes  are  the 
same  ; and  we  find  her  both  on  Mount  Koilasu,  and  at  the 
banquets  of  the  deities,  uniformly  the  companion  of  her  hus- 
band. One  circumstance  in  the  parallel  is  extremely  singu- 
lar ; she  is  usurilly  attended  by  her  son  Karlikeyu,  who  rides 
on  a peacock  ; and  in  some  drawings,  his  own  robe  seems  to 
be  spangled  with  eye^to  which  must  be  added,  that  in  some 
of  her  temples,  a peacock,  without  a rider,  stands  near  her 
image  ! The  image  of  Doorga  is  that  of  a yellow  female  with 
ten  arms,  sitting  on  a bier  : the  weapons  she  wields,  the  tri- 
dent, the  scimitar,  the  discus,  the  arrow,  the  spear,  the  club, 
the  bow,  the  serpent  weapon,  the  hook  for  guiding  an  ele- 
phant, and  an  axe^are  to  point  out,  that  with  these  ten  arms 
and  weapons  she  protects  the  ten  points.  She  has  one  foot  on 
Muhesku,  a giant,  to  shew  that  she  subdues  the  enemies  of 
her  worshippers  ; and  she  sits  on  a lion,  a form  of  Vishnoo, 
as  the  giver  of  success  to  her  worshippers,  and  as  exciting  fear 
in  their  enemies.  The  quarrels  of  this  goddess  with  Shivu, 
her  husband,  strongly  remind  us  of  those  betwixt  Jupiter  and 
Juno,  arising  from  the  jealousy  of  the  latter.  The  festivals 
in  honour  of  Doorga  and  of  Krishnu,  draw  the  whole  Hindoo 
population  to  the  temples  ; while  those  in  hononr  of  other 
gods  are  comparatively  neglected.  Before  the  temples  of 
this  goddess,  thousands  of  victims  are  annually  slaughtered, 
and  offered  to  her  image  : she  is  not  merely  honoured  as 
Doorga,  but,  under  other  names,  distinct  temples,  images, 
festivals,  and  ceremonies  have  been  instituted.  Doorga  is 
also  the  representative  of  matter  in  the  creation  of  the  uni- 
verse ; and  in  this  character  she  is  called  Prukutee,  literally, 
the  chief,  or  mature.  Her  wars  with  the  giants  also  add  to 
her  fame,  and  make  her  extremely  popular  among  the  Ilin- 


OF  THE  HINDOOS. 


55 

«Ioos  ; she  is  adopted  by  many,  who  lake  the  name  of  Shaktus, 
as  their  guardian  deity.  In  Bengal,  the  greater  number  of 
Bramhuns  are  Shaktus  : in  the  western  and  southern  provin- 
ces this  sect  is  not  so  numerous. 

16.  Kalee, — the  Indian  Diana  Tanrica.  This  is  another 
form  of  Doorga.  The  dark  image  of  this  goddess  is  a truly 
horrid  figure  : her  hair  is  dishevelled  ; her  tongue  hangs 
out ; she  holds  in  one  hand  a scimitar  ; in  another  a giant’s 
skull  ; with  another,  she  forbids  fear  ; and  with  the  last,  is 
bestowing  a blessing.  Her  colour  is  that  by  which  time  is 
designated  ; and  she  stands  upon  her  husband,  the  destroyer, 
to  keep  him  in  subjection  till  the  time  of  the  universal  confla- 
gration ; when,  with  the  eye  in  the  centre  of  the  forehead, 
he  will  burn  the  universe.  Her  four  arms  represent  the 
four  vedus  ; the  two  inspiring  terror,  point  out  those  por- 
tions of  the  vedu  w hich  relate  to  the  destruction  of  enemies, 
and  the  government  of  the  world  ; and  the  other  two  allude 
to  those  parts  of  the  vedu  which  belong  to  devotion  ; her  dis- 
hevelled hair  represents  the  clouds,  and  intimates  too,  that 
time  has  neither  beginning  nor  end  ; her  tongue  is  the  repre- 
sentative of  lightning  ; she  exhibits,  altogether,  the  appear- 
ance of  a drunken,  frantic  fury  : yet  this  is  the  goddess  whom 
thousands  adore  ; on  whose  altars  thousands  of  victims  annu- 
ally bleed  ; and  w’ho«e  temple  at  Kalee-ghatu,  near  Calcutta, 
is  the  resort  of  Hindoos  from  all  parts  of  |ndia.  This  temple, 
it  is  said,  frequently  receives  presents  from  persons  of  the 
highest  rank  ; and  not  unfrequently  from  persons  called 
Christians.  There  are  two  things  respecting  Kalee  which 
remind  us  of  Laverna  ; she  is  the  protectress  of  thieves  ; 
and  her  image  at  Kaleeghi^u,  is  ahead  without  a body. 
Another  form  of  this  goddess,  under  the  name  of  Siddheshw'u- 
ree,  is  to  be  seen  in  clay  temples  all'over  Bengal.  Human 
victims,  it  is  said,  have  often  been  immolated  on  the  altars  of 
Kalee,  and  Siddheshwuree. 

17.  Lukshinee. — The  goddess  of  fortune,  is  the  wife  of 
V'ishnoo  : she  is  said  to  have  been  produced  at  the  churning 
of  the  sea,  as  Venus  was  said  to  be  born  of  the  froth  of  the 
sea  : at  her  birth,  all  the  gods  were  enamoured  with  her. 
She  is  painted  yellow,  with  a water-lily  in  her  right  hand  ; in 
which  form  she  is  worshipped  frequently  by  Hindoo  women  ; 
but  no  bloody  sacrifices  are  ofiered  to  her. 

18.  Survswutee. — The  goddess  of  learning,  another  wife  of 
Vishnoo.  She  is  painted  white,  and  stands  on  the  water  lily. 
In  some  images,  she  is  seen  holding  a lute  ; and  in  others, 
possessed  of  three  eyes,  with  a fan  in  one  hand,  and  a book  in 


o6 


HISTORY,  tc.  I 

I 

the  other.  Her  colour  is  to  point  out,  that  she  is  the  source  ' 
of  wisdom  ; the  lute  reminds  the  worshipper  that  she  is  the 
author  of  melody  ; her  three  eyes  represent  the  three  vedus  ; ; 
the  book  and  pen  obviously  belong  to  her  character  as  the 
goddess  of  learning.  She  has  an  annual  festival,  when  clay 
images  are  set  up,  and  worshipped  all  over  Bengal.  Some  4 
of  her  worshippers,  on  the  last  day  of  the  festival,  dance  na-  j 
ked  before  the  procession  of  the  image  through  the  streets  ; 
even  prostitutes,  at  this  festival,  make  an  image  of  this  god- 
dess, and  set  it  up  near  their  houses,  to  draw  the  spectators  to 
their  brothels.  On  this  day,  students,  merchants,  and  others, 
refuse  to  touch  a pen  ; for  the  Hindoos  ascribe  their  ability 
to  read,  write,  and  even  speak,  to  the  favour  ot  Suruswutee. 

19.  Shetula. — The  goddess  who  cools  the  body  when  af- 
flicted with  the  small-pox,  receives  the  honours  from  the 
lower  orders  of  the  Hindoos,  among  whom  the  ravages  of  the 
small- pox  are  often  dreadful.  This  goddess  is  also  worship- 
ped to  procure  the  removal  of  cutaneous  diseases. 

20.  Munusa, — The  queen  of  the  snakes,  or  she  who  pro- 
tects men  from  their  fatal  bite.  The  lower  orders  crowd  to 
the  three  annual  festivals  held  in  honour  of  this  goddess. 

21.  Shuslit'hee, — The  goddess  of  fecundity.  She  is  hon- 
oured with  six  annual  festivals,  celebrated  chiefly  by  females. 
Her  image  is  that  of  a yellow  woman,  sitting  on  a cat,  and 
nursing  a child  ; though,  in  general,  a rough  stone,  painted  on 
the  top,  and  placed  under  a tree,  is  the  object  worshipped. 

These  may  be  considered  as  the  celestial  deities  worship- 
ped by  the  Hindoos.  The  terrestrial  goddesses  are,  Seeta, 
the  wife  of  Ramu  ; Radha,  the  mistress  of  Krishnu  ; Rook- 
minee  and  Sutyu-bhama,  the  i^ves  of  Krishnu  ; andSoobhn- 
dra,  the  sister  of  Jugunnat’hu.  The  terrestrial  gods  are  the 
following : — 

1.  Krishnu — resembles  Apollo  in  his  licentious  intrigues  : 
in  his  being  a herdsman,  and  an  archer  ; in  his  destroying  a 
dreadful  serpent ; in  his  love  of  music  ; and  in  the  celebrity 
to  which  he  attained. — Krishna’s  image  is  that  of  a black  man, 
with  a flute  in  his  hand.  His  colour  points  out,  that  he  fills 
the  mind  with  sensual  desires.  Apollo  had  in  one  hand  a 
harp,  and  in  the  other  a shield  of  arrows.  Several  festivals, 
in  honour  of  this  god,  are  held  annually  ; at  which  times  the 
greatest  licentiousnes.«  prevails  among  all  ranks.  A great 
proportion  of  the  Hindoo  population  in  Bengal,  are  devoted 
to  Krishnu  ; his  intrigues  with  the  milk  maids,  and  especially 
with  Radha,  his  favourite  mistress,  are  familiar  to  any  Hin- 
doo, being  incorporated  into  their  popular  songs,  and  the  im- 


I 0 


[ 


OF  THE  HINDOOS. 


5 1 


• age  of  Kadha  being  placed  by  that  cf  Krisbnu  in  many  of  the 
I temples.  Under  several  other  names  Krishnu  is  worshipped, 

I to  each  form  a separate  temple  Has  been  erected  ; among  the 
i rest  to  Gopalu,  the  herdsman  ; to  Valn-gopalu,  the  infant  Go- 
! palu  ; to  Gophe-nat-hu,  the  lord  of  the  milk-maids. 

I 2.  The  Temple  of  Juggernaut — is  esteemed  the  most  sacred 
I of  all  the  religious  establishments  of  the  Hindoos,  and  is  an- 
[ nually  visited,  on  the  lowest  calculation,  by  1 ,200,000  people. 
The  idol  is  a carved  block  of  wood,  with  a frightful  visage 
painted  black,  and  a distended  mouth  of  a bloody  colour. 
His  arms  are  of  gold,  he  is  dressed  in  a gorgeous  apparel. 
On  festival  days,  the  throne  of  the  idol  is  placed  upon  a stu- 
‘ pendous  moveable  tower,  about  sixty  feet  high,  resting  on 
wheels,  which  indent  the  ground  deeply  as  they  turn  slowly 
I under  the  ponderous  machine.  The  horses  which  are  fixed 
I to  the  car,  with  the  driver  and  the  little  figures,  are  all  made 
■ of  wood.  Attached  to  the  principal  tower,  are  six  ropes,  of 
i the  length  and  si/.e  of  a ship’s  cable,  by  which  the  people 
draw  it  along.  Upon  the  tower  are  the  priests  and  satellites 
of  the  Idol,  surrounding  his  throne,  who  occasionally  address 
the  worshippers  in  libidinous  songs  and  gestures.  Both  toe 

I walls  of  the  temple  and  the  sides  of  the  car  are  covered  witb. 
the  most  indecent  emblems,  in  large  and  durable  sculpture. 
Obscenity  and  blood  are  the  characteristics  of  the  idol’s  wor- 
ship. As  the  tower  moves  along,  devotees  throwing  them- 
selves under  the  wheels,  are  crushed  to  death  ; and  such  acts 
are  hailed  with  the  acclamations  of  the  multitude  as  the  most 
acceptable  sacrifices.*  A body  of  prostitutes  are  maintained 
in  the  temple  for  the  use  of  the  worshippers  ; and  various 
other  systematic  indecencies,  which  will  not  admit  of  de- 
scription, form  a part  of  the  service. 

A vast  portion  of  the  pilgrims  to  this  tempTe  die  by  the 
way  from  want,  fatigue  or  disease.  At  a distance  of50  miles, 
j the  approach  to  this  spot  is  known  by  the  quantity  of  human 
bones  which  are  strewed  by  the  way.  Many  old  people  take 
the  journey  on  purpose  to  die  within  the  sacred  precincts. 
The  sand  plains  around  the  town  are  in  some  places  whiten- 
ed with  the  bones  of  the  pilgrims.  There  is  a spot  at  a lit- 
tle distance,  called  by  the  Europeans,  Golgotha,  where  the 
dead  bodies  are  usually  cast  forth,  and  where  dogs,  vultures 

* One  poor  wretch  has  just  been  crushed  by  the  wheels,  and  the 
infatuated  people  are  throwing  cowries  on  his  body  ; another  victim 
is  in  the  act  of  meeting  his  death.  The  idol  is  so  placed  as  to  be 
seen  by  those  who  draw  the  car.  In  the  front  are  people  selling 
refreshments,  little  images,  &c. 


58 


HISTORY,  &c. 

and  jackalls  are  seen  continually  feeding  upon  them.  Such 
is  the  mortality  among  the  pilgrims,  that  a Hindoo  of  proper 
ty  always  makes  his  will  before  he  sets  out  on  the  journey, 
and  takes  a most  affecting  farewell  of  his  disconsolate  rela- 
tions. 

Multitudes  are  crushed  to  death  by  the  pressure  of  the 
crowd  ; at  one  time  150  were  thus  killed  around  the  temple 
gate.  A considerable  revenue  arises  from  the  taxes  paid  by 
the  pilgrims  ; which,  after  defraying  the  expenses  of  the 
temple,  goes  to  the  government.  The  receipts  per  annum 
have  been  stated  at  upwards  of  sixty  thousand  dollars,  of 
which  sum  near  thirty  thousand  dollars  have  been  applied  for 
the  support  of  this  temple  worship. 

Imitations  of  this  ponderous  car  abound  in  many  of  the 
large  towns  in  Bengal. 

3.  Ramu, — a deihed  monarch,  and  the  hero  of  the  Ray- 
mayunu,  comes  in  for  a considerable  share  of  the  wretched 
devotion  of  the  Hindoos,  especially  in  the  western  provinces. 
He  is  adored  as  the  seventh  Hindoo  incarnation  ; he  has  an 
annual  festival  ; and  is  daily  worshipped  in  the  temples  dedi- 
cated to  him,  his  brother,  and  his  friend  Hunoomanu.  In 

—these  temples,  he  appears  as  a green  man.  with  a bow  and  ar- 
row in  his  hands,  sitting  on  a throne,  having  Seeta  on  his 
left ; his  brother  Lukshmunu  holds  a white  umbrella  over 
his  head,  and  Hunoomanu  stands  before  him  as  a servant  with 
joined  hands.  He  is  considered  as  a benificent deity.  Some 
think  that  Ramu  was  deified  on  account  of  a successful  attack 
on  Ceylon,  when  he  was  king  of  Muthoora. 

4.  Choitvnyu, — i.  e.  The  vvise,  a form  of  Krishnu  ; the 
god  of  a set  of  voivagee,  whose  leader  was  a religious  men- 
dicant. His  most  famous  temple  in  Bengal  is  at  Ugru-dvveepu, 
where  an  annual  festival  is  held,  and  to  which  crowds  resort 
from  all  parts  of  Bengal.  The  Bramhuns  despise  this  sect. 

5.  Fishwu-kurinu, — the  son  of  Brumha,  as  architect  of  the 
gods,  may  be  regarded  as  the  Hindoo  Vulcan.  He  is  wor- 
shipped at  an  annual  festival,  the  implements  of  each  artificer 
being  the  representative  of  the  god.  He  employs  no  Cyclops 
with  one  eye  ; but  has  a workman  named  Mayu,  a giant,  who 
is  capable  of  exhibiting  all  manner  of  illusive  edifices. 

6.  Kamu-devu, — the  Indian  Cupid.  This  god  is  also  said 
to  be  the  son  of  Brumha  : he  is  painted  as  a betuntiful  youth, 
carrying  a bow  and  arrow  of  flowers.  He  has  an  annual  fes- 
tival, but  his  image  is  not  made  ; nor  does  this  festival  com- 
mand much  celebrity.  Petitions  are  addressed  to  him  by  the 
bride  and  bridegroom  anxious  for  offspring. 


OF  THE  HINDOOS. 


59 


7.  Sutyu  Karayunu.  This  name  implies  that  he  is  the 
true  Vishnoo.  He  is  worshipped  frequently  in  the  houses  of 
the  rich,  from  the  desire  of  insuring  prosperity. 

8.  Punchaunnu, — a form  of  Shivu,  worshipped  by  the  low- 
er orders,  who  consider  him  as  the  destroyer  of  children. — 
The  image  used  as  his  representative  is  a misshapen  stone, 
anointed,  painted,  and  placed  under  the  vatu  and  other  trees. 

8.  Dhurmut'hakooru, — another  form  of  Shivu,  held  in 
much  the  same  estimation  as  Funchanunu. 

10.  Kaloo-rayu, — the  god  of  forests,  another  form  of  Shi- 
vu. He  is  painted  as  sitting  on  a tiger,  and  carrying  a bow 
and  arrow  : and  is  worshipped  by  the  wood-cutter,  in  tlic 
forests,  to  insure  protection  from  wild  beasts. 

11.  Deified  Beings  in  sLrange  shapes. — Urdhu-nareeshwvru. 
This  compound  deity  is  Shivu  and  Doorga  united  in  one  body. 
Religious  worship  is  paid  to  this  idol.  Krishnukalee.  In 
this  image  of  Krishu  and  Kalee  united  in  one  body,  vice  it- 
self is  personified  and  worshipped.  Huree-Huru.  Another 
compound  deity,  Vishnoo  and  Shivu.  The  worship  paid  to 
these  idols  appears  to  owe  its  origin  to  stories  in  the  Poora- 
nus  ; but  the  original  idea,  meant  to  be  conveyed  by  two  of 
them,  no  doubt  was,  that  the  Great  Spirit  and  matter  are  one, 

14.  The  Worship  of  Human  Beings.  The  Hindoos  worship 
their  spiritual  guides  ; also,  Bramhuns,  and  their  wives  and 
daughters  ; and,  among  the  Oamacharees,  women  of  the  low- 
est cast,  and  even  prostitutes,  are  worshipped,  with  rites  too 
abominable  to  be  recorded. 

12.  The  Worship  of  Beasts.  The  cow,  as  a form  of  Bhu- 
guvutee,  is  an  object  of  worship,  and  receives  the  homage 
of  the  Hindoos  at  an  annual  festival.  The  very  dung  of  tjfie 
cow  is  eaten  .as  an  atonement  for  sin  ; and,  with  its  urine,  is 
used  in  worship.  A Hindoo  does  not  carry  any  thing  out  of 
his  house  in  the  morning,  tilt  he  has  rubbed  his  door-way 
with  cow-dung.  Notwithstanding  this  reverence,  the  bullocks 
employed  in  carrying  burdens,  and  at  the  plough,  are  used 
more  cruelly  by  the  Hindoos  than  any  other  animals.  Hu- 
noomanu,  the  Monkey,  has  also  been  placed  among  the  gods, 
as  a form  of  Shivu,  The  temples  of  this  god  are  to  be  seen, 
and  in  some  places  his  .image  is  worshipped  daily  ; he  is  even 
chosen  by  many  as  their  guardian  deity.  Hunoomanu  bears 
some  resemblance  to  Pfin  ; and,  like  him,  owes  his  birth  to 
the  god  of  the  winds.  The  dog,  tha  jackal,  and  a number  of 
other  animals,  h<ive  also  places  among  the  Hindoo  deities, 
though  they  are  not  greatly  honoured. 

14.  Worship  of  Birds.  Gurooru,’tbe  carrier  of  Vishnoo, 


60 


HISTORY,  tc; 


half  a bird  and  half  a man,  has  received  deification,  as  well  as 
his  brother  Uroonu,  the  charioteer  of  Vishnoo,  Jutayoo, 
another  bird,  the  friend  of  Ramu,  receives  divine  honours  ; 
as  do  the  eagle  of  Coromandel,  (said  to  be  an  incarnation  of 
Doorga,)  the  wag-tail,  the  peacock,  the  goose,  and  the  owl  : 
but  the  honours  they  receive  are  not  of  the  highest  kind. 

15.  Worship  of  trees.  The  Hindoos  do  not  seem  ever  to 
have  consecrated  groves,  but  several  trees  they  esteem  sa- 
cred. Toolusee,  a female  raised  to  deity  by  Vishnoo,  was 
cursed  by  Lukshmee,  his  wife,  in  a fit  of  jealousy,  and  turn- 
ed into  a tree  of  this  name  ; which  the  Hindoos  preserve 
with  great  care  near  their  houses,  and  erect  pillars  to  its 
honour.  The  heads  of  these  pillars,  which  commonly  open 
like  a cup,  are  filled  with  earth,  and  the  plant  is  placed  in 
them.  Its  leaves  and  wood  are  esteemed  sacred  ; and,  with 
the  latter  they  make  their  beads,  with’ which  they  repeat  the 
names  of  their  guardian  deities.  Several  other  trees  receive 
almost  an  equal  homage.  It  is  considered  as  a great  sin 
among  the  Hindoos  for  any  member  of  a family  to  cut  down 
trees  planted  by  an  ancestor  ; and  the  misfortunes  of  many  a 
family  have  been  ascribed  to  such  an  act  of  indiscretion. 

!6.  River  Worship.  1'he  Hindoos  not  only  reverence 
their  rivers,  but  actually  worship  them,  dividing  them  into 
male  and  female  deities.  But  Gunga,  (the  Ganges)  both  in 
their  poems,  their  Pooranus,  and  in  the  superstitious  customs 
of  the  natives,  appears  to  rank  highest  amongst  the  river  dei- 
ties. She  is  declared  to  have  descended  from  Vishnoo’s 
heaven  ; an  anniversary  of  which  event  is  celebrated  by  par- 
ticular festivities.  The  most  extrav.igant  things  are  related 
in  the  Pooranus  respecting  the  purifying  nature  of  these  wa- 
ters ; and  several  works  have  been  written  to  extol  the  sav- 
ing properties  of  the  Ganges.  Its  waters  are  carried  to  im- 
mense distances  ; every  thing  they  touch  becomes  purified  ; 
crowds  of  Hindoos  perform  their  worship  on  the  river  daily, 
after  purifying  themselves  in  the  stream  ; the  sick  are  laid 
on  its  banks,  expecting  recovery  from  the  mere  sight  of  this 
goddess  ; and  it  is  reckoned  a great  calamity  not  to  die  with- 
in sight  of  Gunga.  Many  other  rivers  receive  the  honours 
®f  divine  worship. 

Bathing  in  the  Ganges. — The  engraving  exhibits  a view  of 
a bathing  scene  in  the  holy  waters  of  the  river  Ganges,  the 
persons  in  the  water  and  on  the  banks  are  the  devotees,  or 
the  superstitious  worshippers  and  bramhuns,  or  priests,  who 
assist  them  in  their  worship,  and  who,  after  the  people  have 
bathed,  perform  a number  of  ceremonies,  and  incantations, 


I'urwus  uHiiudes  of  Penance  under  the  Banyan  T,ee. 


mvnoo  TEMPLES. 


I>.  68 


OF  THE  HINDOOS. 


G1 


and  present  offerings,  and  pay  worship  to  the  various  inhab- 
itants of  the  waters.  The  dishes  and  baskets  on  the  margin, 
contain  fruits,  flowers,  &c.  which  are^designed  as  offerings  to 
the  goddess.  The  banks  are  steep,  and  flights  of  steps  have 
been  laid  for  the  accommodation  of  the  worshippers. — Mil- 
lions of  people  are  annually  drawn  from  their  homes  several 
times  in  a year  to  visit  difl'erent  holy  places  of  this  river,  and 
frequently  vast  crowds  of  people  rush  down  the  steps  with 
great  eagerness  and  violence,  in  order  to  get  into  the  water  at 
a su^iposcd  lucky  moment  ; and  in  consequence  of  this  crowd- 
ing, greM  numbers  are  often  killed  or  shockingly  bruised. 
This  deluded  people  expect  great  good  will  result  to  them 
from  this  detestable  idolatry.  Their  sacred  books  declare 
that  the  sight,  the  name  or  the  touch  of  the  Ganges  takes 
away  all  sin  ; that  thinking  of  the  Ganges  when  at  a distance 
is  sufficient  to  remove  the  taint  of  sin  ; but  that  bathing  in  the 
Ganges  has  blessings  in  it  which  no  imagination  can  conceive. 

At  the  hour  of  death  if  a person  think  on  Ganga,  he  will 
obtain  a place  in  the  heaven  of  their  god  Siva.  So  much  is 
this  river  reverenced,  that  many  will  not  wash  themselves 
or  their  clothes  in  its  waters  ; some  persons  undertake  jour- 
nies  of  five  or  six  months  to  bathe  in  the  Ganges  in  behalf 
of  deceased  relations,  and  to  carry  back  its  waters  for  reli- 
gious and  medicinal  uses.  The  water  of  this  river  is  used  in 
the  English  courts  of  justice  to  swear  upon.  Morning  and 
evening  the  Hindoos  visit  and  look  at  this  river,  to  remove 
the  sins  of  the  night  or  of  the  day  ; when  sick  they  besmear 
their  bodies  with  its  sediment,  and  remain  perhaps  for  a month 
near  the  river  ; they  are  extremely  anxious  to  die  in  sight 
of  the  Ganges,  that  their  sins  may  be  washed  away  in  their 
last  moments.  Dead  bodies  are  often  brought  by  relatives  to 
be  burnt  near  the  river,  under  the  hope  that  the  soul  of  the 
deceased  will  thus  receive  benefit.  Some  persons  even 
drown  themselves  in  the  Ganges,  not  doubting  but  they  shall 
immediately  ascend  to  heaven.  Their  sacred  books  teach 
that  if  a person  bathe  in  the  Ganges  at  an  auspicious  moment, 
his  sins  will  be  removed,  he  will  be  admitted  into  the  heaven 
of  Brama,  and  after  having  enjoyed  great  happiness  in  heav- 
en, will  be  re- born  on  the  earth,  posse.ssed  of  every  good 
quality,  enjoy  all  kinds  of  happiness,  and  be  loaded  with 
honours.  There  are  upwards  of  three  millions  of  holy  pla- 
ces on  the  Ganges  ; to  these  places  natives  continually  resort, 
at  a great  expense  of  time  and  money,  in  making  offerings 
and  paying  worship. 

1 7.  Worship  of  Fish.  Even  the  finny  tribes  are  honoured 

F 


62  HISTORY,  <fcc. 

by  the  Hindoos,  though  the  worship  paid  to  them  is  of  an  in’ 
ferior  sort. 

18.  The  Worship  of  Books  is  very  common  among  this  peo- 
ple. The  lower  orders  have  such  a profound  respect  for  a 
book,  that  they  think  every  thing  in  such  a form  must  be  di- 
vine. On  several  occasions  a book  is  converted  into  an  im- 
age. and  worshipped  with  alt  the  form  used  before  the  most 
popular  idol. 

19.  The  Worship  of  Stones.  The  Shalugramu,  as  a for  j of 
Vishnoo,  is  more  frequently  worshipped  than  any  other  idol 
in  India,  not  excepting  the  Lingu  itself;  which  perhaps  ought 
to  be  placed  next,  and  which  is  also  a stone.  The  represen- 
tatives of  Punchanunu  and  other  gods  are  shapeless  stones. 
Many  images  of  idols  sold  in  the  markets  are  made  of  stone, 
and  worshipped. 

20.  A Log  of  Wood.  The  pedal  with  which  rice  is  cleansed 
from  the  husk  has  also  been  raised  to  godship  by  the  Hin- 
doos. 

Temples  Jor  Religious  Worship. — A multiplicity  of  tem- 
ples characterizes  the  Hindoo  worship.  They  are  spread 
over  the  desert  and  crown  the  summit  of  almost  every  moun- 
tain ; no  village  is  considered  inhabitable  without  one.  To 
erect  these  oven-like  edifices,  supply  them  with  images,  and 
maintain  their  worship  are  regarded  as  the  most  meritorious 
actions  ; their  number  is,  therefore,  incredible.  On  a plain 
near  Burduan,  a widow  has  caused  108  to  be  built,  each  con- 
taining an  image.  These  images  are  often  clothed  with  valu- 
able garments  and  adorned  with  jewels  of  great  price.  The 
Brahmins,  (Hindoo  Priests)  attend  on  the  worship  paid  at 
these  temples,  and  omit  no  sort  of  imposture  to  keep  up  the 
popular  credulity,  and  to  allure  votaries  to  the  worship  of 
that  deity  by  which  tiiey  are  supported.  A religion  more 
shameful  or  indecent  has  never  existed  among  a civilized  peo- 
ple. The  Brahmins  being  resolved  to  make  the  popular  re- 
ligion a mere  machine  for  advancing  their  temporal-interests 
and  gratifying  their  passions,  have  gradually  urged  the  Hin- 
doo people  from  one  superstitious  error  to  another,  from  a 
deep  to  a deeper  pit  in  that  chaos  in  which  they  are  now  in- 
gulfed. Many  of  the  worshippers  perform  their  religious 
service  before  the  door  of  the  temple.  They  carefully  fix 
their  eyes  upon  the  god  to  whose  presence  they  have  come, 
mutter  a few  words,  salute  the  image  by  bringing  both  hands 
to  the  forehead,  bow  the  head  slowly  and  solemnly,  turn 
around,  ring  the  bell,  and  retire  after  paying  the  tribute  to  the 


OF  THE  HINDOOS.  63 

Bralimins  who  are  seated  in  the  vestibule  on  each  side  of  the 
door. 

Besides  the  ordinary  daily  worship  paid  at  the  temples,  a 
company  of  females  are  connected  with  these  temples,  w'ho 
uiorning  and  evening  perform  their  religious  service  of  sing- 
ing and  dancing.  I'he  temples  of  note  also  employ  a com- 
pany of  players  on  musical  instruments  who  attend  at  the 
temple  tw  ice  a day  to  make  it  ring  with  their  discorcKint 
sounds  and  inharmonious  airs.  These  companies  assist  at  all 
public  ceremonies  and  festiNals,  and  are  paid  from  the  reve- 
nues of  the  temple.  A great  part  of  the  service  which  the 
Hindoos  pay  their  gods  is  in  fulfilment  of  vows  ; which  they 
are  exceedingly  addicted  to  make,  to  remove  great  evils,  ob- 
tain some  desired  object,  or  for  a consideration  of  small  con- 
sequence. Pilgrimages  of  great  extent  are  often  made  to 
these  temples  in  fulfilment  of  vows,  and  frequently  the  dis- 
tance is  measured  by  a continued  prostration  of  the  body  to 
the  earth  during  the  whole  journey.  Supernatural  powers 
are  ascribed  to  the  deities,  and  various  means  are  resorted  to 
by  the  priests  to  deceive  the  people,  and  to  satisfy  them  that 
their  gods  possess  great  wisdom  and  power. 

The  oracles  are  managed  by  some  expert  Brahmin,  who 
understands  this  sort  of  roguery,  and  who  contrives  to  intro- 
duce some  person  within  the  images,  which  are  generally  hol- 
low, or  to  conceal  themselves  near  by,  so  as  not  to  be  observ- 
ed, and  thus  concealed,  they  harangue  the  multitude  ; all  of 
whom  firmly  believe  that  it  is  the  image  itself  that  speaks, 
and  therefore  listen  to  the  oracular  admonition  with  awful  si- 
lence. The  impostor  w-ho  carries  on  this  deception  some- 
times predicts  future  events,  but  in  so  obscure  and  ambiguous 
terms,  that  however  the  issue  may  turn  out,  they  may  have 
it  in  their  power  to  make  it  accord  with  their  predictions. 

Some  other  particulars  may  be  added,  respecting  the  wor- 
ship of  those  gods  ; and  of  the  heavens  appropriated  to  some 
of  them,  as  the  .reward  of  their  respective  worshippers  : 
Vishnoo  has  no  public  festival,  yet  he  is  worshipped  at  the 
offering  of  a burnt  sacrifice  ; in  the  form  of  meditation  used 
daily  by  the  Bramhuns,  at  the  time  when  “ the  five  gods”  are 
worshipped  ; and  also  at  the  commencement  of  each  shradd- 
hu. 

The  offerings  presented  to  him  consist  of  fruits,  flowers, 
clarified  butter,  &c. 

The  following  is  given  in  their  books  as  a description  of 
Vishnoo’s  heavens  : This  heaven,  called  Voikoont’hu,  is  en- 


64  HISTORY,  &c. 

tirely  of  gold,  and  is  eighty  thousand  miles  in  circumference. 
All  its  edifices  are  composed  of  jewels.  The  pillars  of  this 
heaven,  and  all  the  ornaments  of  the  buildings  are  of  precious 
stones.  The  crystal  waters  of  the  Ganges  fall  from  the 
higher  heavens  on  the  head  of  Droovu,  and  from  thence  into 
the  bunches  of  hair  on  the  heads  of  seven  rishees  in  this 
heaven,  and  from  thence  they  fall  and  form  a river  in  Voi- 
koont’hu.  Here  also  are  fine  pools  of  water,  containing  blue, 
red,  and  w’hite  water-lilies,  the  flowers  of  some  of  which  con- 
tain one  hundred  petals,  and  others  a thousand  ; gardens  of 
nymphoeas,  &c.  On  a seat  as  glorious  as  the  meridian  sun, 
sitting  on  water-lilies,  is  Vishnoo,  and  on  his  right  hand  the 
goddess  Lukshmee.  From  the  body  of  Luksbmee  the  fra- 
grance of  the  lotus  extends  800  miles.  This  goddess  shines 
like  a continued  blaze  of  lightning.  The  devurshees,  rajur- 
shaes,  and  supturshees  constantly  celebrate  the  praise  of 
Vishnoo  and  Lukshmee,  and  meditate  on  their  divine  forms. 
The  brumhurshees  chant  the  vedus.  The  glorified  voishnu- 
vus  approach  Vishnoo,  and  constantly  serve  him.  The  gods 
are  also  frequently  employed  in  celebrating  the  praises  of 
Vishnoo  ; and  Gurooru,  the  bird-god,  is  the  door-keeper.* 

Shivu  or  Siva.  The  worship  paid  to  this  deity  is  beyond 
description  indecent ; yet  temples  innumerable  have  arisen 
in  India,  and  a Shivu  lingu  placed  in  each  of  them,  and  wor- 
shipped as  a god.  These  temples,  indeed,  in  Bengal,  and 
many  parts  of  Hindoost’han,  are  far  more  numerous  than 
those  dedicated  to  any  other  idol  ; and  the  number  of  the 
daily  worshippers  of  this  scandalous  image,  (even  the  Hin- 
doo women,)  who  make  the  image  with  the  clay  of  the  Gan- 
ges every  morning  and  evening,  is  beyond  comparison  far 
greater  than  the  worshippers  of  all  the  other  gods  put  togeth- 
er. 

Worship  is  performed  daily  at  the  temples  of  the  lingu  ; 
when  offerings  of  various  kinds  are  presented  to  this  image. 
If  the  temple  belong  to  a shoodru,  a Bramhun  is  employed, 
who  receives  a small  annual  gratuity,  and  the  daily  offerings. 
These  ceremonies  occupy  a few  minutes,  or  half  an  hour,  at 
■ he  pleasure  of  the  worshipper.  Many  persons  living  in  Ben- 
gal employ  Bramhuns  at  Benares  to  perform  the  worship  of 
the  lingu  in  temples  which  they  have  built  there. 

' The  work  called  Kurmu-Vipaku  says,  that  the  heavens  of  Vish- 
noo, Brumha,  and  Shiva,  are  upon  the  three  peaks  of  the  mountain 
Soomeroo ; and  that  at  the  bottom  of  these  peaks  are  the  heavens 
of  twenty-one  other  gods. 


OF  THE  HINDOOS. 


G5 


Every  year,  in  the  month  Phalgoonu,  the  Hindoos  make 
the  image  ofShivu,  and'worship  it  for  one  day,  throwing  the 
image  the  next  day  into  the  water.  This  worship  is  perform- 
ed in  the  night,  and  is  accompanied  with  singing,  dancing,  mu- 
sic, feasting,  &c.  The  image  worshipped  is  either  that  of 
Sliivu  with  five  faces,  or  that  with  one  face.  In  the  month 
Maghu  also,  a festival  in  honour  of  Shivu  is  held  for  one  day, 

I when  the  image  of  this  god,  sitting  on  a bull,  with  Parvutee  on 
his  knee  is  worshipped.  This  form  ofShivu  is  called  Huru- 
Gouree. 

In  the  month  Choitru  an  abominable  festival  in  honour  of 
this  god  is  celebrTited  ; when  many  Hindoos,  assuming  the 
name  ofsunyasees,  inflict  on  themselves  the  greatest  cruel- 
ties. Some  of  the  chief  sunyasees  purify  themselves  for  a 
month  previously  to  these  ceremonies,  by  going  to  some  cel- 
ebrated temple  or  image  of  Shivu,  and  there  eating  only  once 
a day,  abstaining  from  certain  gratifications,  repeating  the  name 
ofShivu,  dancing  before  his  image,  &c.  Other  sunyasees 
perform  these  preparatory  ceremonies  for  fifteen,  and  others 
for  only  ten  days  : during  which  time  parties  ofmen  and  boys 
danc«  in  the  streets,  having  their  bodies  covered  with  ash^, 
&c.  and  a long  piece  of  false  hair  mixed  with  mud  ivrapped 
round  the  head  like  a turban.  A large  drum  accompanies 
each  party,  making  a horrid  din. 

On  the  first  day  of  the  festival,  these  sunyasees  cast  them- 
selves from  a bamboo  stage  with  three  resting  places,  the  high- 
est about  twenty  feet  from  the  ground.  From  this  height 
these  persons  cast  themselves  on  iron  sjiikes  stuck  in  bags  of 
straw.  These  spikes  are  laid  in  a reclining  posture,  and 
when  the  j>erson  falls  they  almost  constantly  fall  down  instead 
of  entering  his  body.  There  are  instances,  however,  of  per- 
sons being  killed,  and  others  wounded  ; but  they  are  very 
rare.  A few  years  ago,  a person  at  Kidurpooru,  near  Calcut- 
ta, cast  himself  on  a knife  used  in  cleaning  fish,  which  enter- 
ed his  side,  and  was  the  cause  of  nis  death.  He  threw  him- 
self from  the  stage  twice  on  the  same  day  ; the  second  time, 
(which  was  fatal.)  to  gratify  a prostitute  with  whom  he  lived. 
In  some  villages,  several  of  these  stages  are  erected,  and  as 
many  as  two  or  three  hundred  people  cast  themselves  on  these 
spikes  in  one  day,  in  the  presence  of  great  crowds  of  people. 
The  worshippers  ofShivu  make  a great  boast  of  the  power 
of  their  god  in  preserving  his  followers  in  circumstances  of 
such  danger. 

The  next  day  is  spent  in  idleness,  the  sunyasees  lying  about 
Shiva’s  temple,  and  wandering  about  like  persons  half  drunk, 

F e 


m HISTORY,  kc. 

or  jaded  with  revelling.  On  the  following  day,  a large  tire 
is  kindled  opposite  Shivu’s  temple  ; and  when  the  burnt 
wood  has  been  formed  into  a great  heap,  one  ofthe  chief sun- 
yasees,  with  a bunch  of  canes  in  his  hand,  flattens  the  heap  a 
little,  and  walks  over  it  with  his  feet  bare.  After  him,  the 
other  sunyasees  spread  the  fire  about,  walk  across  it,  dance 
upon  it,  and  then  cast  the  embers  into  the  air,  and  at  each 
other. 

The  next  morning  early,  the  work  of  piercing  the  tongues 
and  sides  commences.  In  the  year  1806,  1 went  to  Kaleeg- 
hatu,  ill  company  with  two  or  three  friends,  to  witness  these 
practices  : at  which  place  we  arrived  at  about  5 o’clock  in 
the  morning.  We  overtook  numerous  companies  who  were 
proceeding  thither,  having  with  them  drums  and  other  in- 
struments of  music  ; also  spits,  canes,  and  different  articles 
to  pierce  their  tongues  and  sides.  Some  with  tinkling  rings 
on  their  ancles,  were  dancing  and  exhibiting  indecent  ges- 
tures as  they  passed  along,  while  others  rent  the  air  with  the 
sounds  of  their  filthy  songs.  As  we  entered  the  village 
where  the  temple  of  this  great  goddess  is  situated,  the 
crowds  were  so  great  that'we  could  with  difficulty  get  our  ve- 
hicles along,  and  at  last  were  completely  block  up.  We 
then  alighted,  and  went  amongst  the  crowd.  Hut  who  can 
describe  a scene  like  this  ? — llere,  men  of  all  ages,  who  in- 
tended to  have  their  tongue  pierced,  or  their  sides  bored, 
were  buying  garlands  of  flowers  to  hang  round  their  necks,  or 
tie  round  their  heads  ; — there,  others  were  carrying  their 
offerings  to  the  goddess  ; above  the  heads  ofthe  crowd  were 
seen  nothing  but  the  feathers  belonging  to  the  great  drums, 
and  the  instruments  of  torture  which  each  victim  was  carry- 
ing in  his  hand.  These  wretched  slaves  of  superstition  were 
distinguished  from  others,  by  the  quantity  of  oil  rubbed  on 
their  bodies,  and  by  streaks  and  dots  of  mud  all  over  them  : 
some  of  the  chief  men  belonging  to  each  company  were  cov- 
ered with  ashes,  or  dressed  in  a most  fantastic  manner,  like 
the  fool  among  mountebanks.  For  the  sake  of  low  spoit. 
some  were  dressed  as  English  women  : and  others  had  on  a 
hat,  to  excite  the  crowd  to  laugh  at  Europeans.  As  soon  as 
we  could  force  our  way,  we  proceeded  to  the  temple  of  Ka- 
lee,  where  the  crowd,  inflamed  to  madness,  almost  trampled 
upon  one  another,  to  obtain  a sight  of  the  idol.  We  went  up 
to  the  door  way,  when  a Bramhun,  who  was  one  ofthe  own- 
ers of  the  idol,  addressed  one  of  my  companions  in  broken 
English  : — “Money — money — for  black  mother.”  My  friend, 
not  much  liking  the  looks  of  his  black  mother,  declared  he 


OF  TilE  HINDOOS. 


67 


should  give  her  nothing.  From  this  spot  we  went  into  the 
temple-yard,  where  two  or  three  blacksmiths  had  begun  the 
work  of  piercing  the  tongues  and  boring  the  sides  of  these  in- 
fatuated disciples  of  Shivu.  The  first  man  seemed  reluctant 
to  hold  out  his  tongue  ; but  the  blacksmith,  rubbing  it  with 
something  like  flour,  and  having  a piece  of  cloth  betwixt  his 
fingers,  laid  firm  hold,  dragged  it  out,  and,  placing  his  lancet 
under  it  in  the  middle,  pierced  it  through,  and  let  the  fellow 
go.  The  next  person,  whose  tongue  we  saw  cut,  directed  the 
blacksmith  to  cut  it  on  a contrary  side,  as  it  had  been  already 
cut  twice.  This  man  seemed  to  go  through  the  business  of 
having  his  tongue  slit  with  perfect  sangfroid.  The  company 
of  natives  were  entirely  unmoved,  and  the  blacksmith,  pock- 
eting the  trifling  fee  given  by  each  for  whom  he  did  this  fa- 
vour, laughed  at  the  sport.  I could  not  help  asking,  wheth- 
er they  were  not  punishing  these  men  for  lying.  After  seeing 
the  operation  performed  on  one  or  tw  o more,  we  went  to  an- 
other group,  where  they  were  boring  the  sides.  The  first 
we  saw  undergoing  this  operation  was  a hoy,  who  might  be 
twelve  or  thirteen  years  old,  and  who  had  been  brought  thith- 
er by  his  elder  brother  to  submit  to  this  cruelty.  A thread 
rubbed  with  clarified  butter  was  drawn  through  the  skin  on 
each  side,  with  a kind  of  lancet  having  an  eye  like  a needle. 
He  did  not  flinch,  but  hung  by  his  hands  over  the  shoulders  of 
his  brother.  1 asked  a man  who  had  just  had  his  sides  bored, 
why  he  did  this  ? He  said,  he  had  made  a vow  to  Kalee  at  a 
time  of  dangerous  illness,  and  was  now  performing  this  vow  ; 
a bye  -standee  added,  it  was  an  act  of  holiness,  or  merit. — 
Passing  from  this  group,  we  saw  a man  dancing  backwards  and 
forwards  with  two  canes  run  through  his  sides  as  thick  as  a 
man’s  little  finger.  In  returning  to  Calcutta  we  saw  many 
with  things  of  different  thicknesses  thrust  through  their  sides 
and  tongues,  and  several  with  the  pointed  handles  of  iron  sho- 
vels, containing  fire,  sticking  in  their  sides.  Into  this  fire  c- 
verynowand  then  they  threw  Indian  pitch,  which  for  the 
moment  blazed  very  high.  1 saw  one  man  whose  singular 
mode  of  self-torture  struck  me  much  : his  breast,  arms,  and 
other  parts  of  his  body,  were  entirely  covered  with  pins,  as 
thick  as  nails  or  packing  needles.  This  is  called  vanu-phora.* 
The  person  had  made  avow  to  Shivu  thus  to  pierce  his  body', 
praying  the  god  to  remove^ome  evil  from  him. 

Some  sunyasees  at  this  festival  put  swords  through  the 
holes  in  their  tongues  : others  spears  ; others  thick  pieces 


* Piercing  with  arrows. 


G8 


HISTORY,  &c. 


ofround  iron,  which  they  call  arrows.  Man}%  as  a bravado, 
put  other  things  through  their  tongues,  as  living  snakes,  bam- 
boos, ramrods,  &c.  Others,  to  excite  the  attention  of  the 
crowd  still  more,  procure  images  of  houses,  gods,  temples, 
&c.  and  placing  them  on  a single  bamboo,  hold  them  up  in 
their  hands,  and  put  the  bamboo  through  their  tongues.  In 
1806,  at  Calcutta,  a few  base  fellows  made  a bamboo  stage, 
placed  a prostitute  upon  it,  and  carried  her  through  the  streets, 
her  paramour  accompanying  them,  having  one  of  her  ancle 
ornaments  in  the  slit  of  his  tongue.  Another  year,  a man  put 
his  finger  through  the  tongue  of  another  person,  and  they 
went  along  dancing  and  making  indecent  gestures  together. — 
Others  put  bamboos,  ropes,  canes,  the  stalk  of  a climbing 
plant,  the  long  tube  of  the  hooka,  &c.  through  their  sides,  and 
rubbing  these  things  with  oil,  while  two  persons  go  before, 
and  two  behind  to  hold  the  ends  of  the  things  which  have  been 
passed  through  the  sides,  they  dance  backwards  and  forwards, 
making  indecent  gestures.  These  people  pass  through  the 
streets  with  these  marks  of  self-torture  upon  them,  followed 
by  crowds  of  idle  people.  They  are  paid  by  the  towns  or 
villages  where  these  acts  are  perfomed,  and  a levy  is  made 
on  the  inhabitants  to  defray  the  expense.  On  the  evening  of 
this  day,  some  sunyasees  pierce  the  skin  of  their  foreheads, 
and  place  a rod  of  iron  in  it  as  a socket,  and  on  this  rod  fasten 
a lamp,  which  is  kept  burning  all  night.  The  persons  bear- 
ing these  lamps  sit  all  night  in  or  near  Shivu’s  temple,  occa- 
sionally calling  upon  this  god  by  different  names.  On  the 
same  evening,  different  parties  of  sunyasees  hold  conversations 
respecting  Shivu  in  verse. 

On  the  following  day,  in  the  afternoon,  the  ceremony 
called  Churuku,  or  the  swinging  by  hooks  fastened  in  the 
back,  is  performed.  The  posts  are  erected  in  some  open 
place  in  the  town  or  suburbs  ; they  are  generally  fifteen, 
twenty,  or  twenty-five  cubits  high.  In  some  places  a kind  of 
worship  is  paid  at  the  foot  of  the  tree  to  Shivu,  when  two  pi- 
geons are  let  loose,  or  slain.  In  other  parts,  i.  e.  in  the 
neighborhood  of  Calcutta,  the  worship  of  Shivu  is  performed 
at  his  temple  ; after  which  the  crowd  proceed  to  the 
swinging  posts,  and  commence  the  horrid  work  of  torture. — 
The  man  who  is  to  swing  prostrates  himself  before  the  tree, 
and  a person,  with  his  dusty  finger^,  makes  a mark  where  the 
hooks  are  to  be  put.  Another  person  immediately  gives  him 
a smart  slap  on  the  back,  and  pinches  up  the  skin  hard  w ith 
his  thumb  and  fingers  ; while  another  thrusts  the  hook 
through,  taking  hold  of  about  an  inch  of  the  skin  ; the  other 


OF  THE  HINDOOS. 


69 


hook  is  then  in  like  manner  put  through  the  skin  on  the  oth^r 
i side  of  the  back,  and  the  man  gets  up  on  his  feet.  As  he  is 
rising,  some  water  is  thrown  in  his  face.  He  then  mounts  on 
I a man’s  back,  or  is  elevated  in  some  other  way  ; and  the 
. strings  which  are  attached  to  the  hooks  in  his  back  are  tied  to 
the  rope  at  one  end  of  the  horizontal  bamboo,  and  the  rope  at 
I the  other  end  is  held  by  several  men,  who,  drawing  it  down, 
1 raise  up  the  end  on  which  the  man  swings,  and  by  their  run- 
ning round  with  the  rope  the  machine  is  turned.  In  swing- 
ing, the  man  describes  a circle  of  about  thirty  feet  diameter. 

I Some  swing  only  a few  minutes,  others  half  an  hour  or  more  : 
1 have  heard  of  men  who  continued  swinging  for  hours.  In 
the  southern  parts  of  Bengal  a piece  of  cloth  is  wrapt  round 
the  body  underneath  the  hooks,  lest  the  flesh  should  tear,  and 
the  wretch  fall,  and  bedashed  to  pieces  ; but  the  whole 
weight  of  the  body  rests  on  Ibe  hooks.  Some  of  these  per- 
sons take  the  wooden  pipe,  and  smoke  while  swinging,  as 
though  insensible  of  the  least  pain.  Others  take  up  fruit  in 
their  hands,  and  either  eat  it  or  throw  it  among  the  crowd. 
On  one  oceasion,in  the  north  of  Bengal,  a man  took  a large 
piece  of  wood  in  his  mouth,  and  swung  for  a considerable 
time  without  any  cloth  round  his  body  to  preserve  him,  should 
the  flesh  of  his  back  tear.  On  some  occasions,  these  sunya- 
sees  have  hooks  run  through  their  thighs  as  well  as  backs. 
About  the  year  1800,  five  women  swung  in  this  manner,  with 
hooks  through' their  backs  and  thighs,  at  Kidurpooru,  near 
Calcutta.  It  is  not  very  uncommon  for  the  flesh  to  te<ar,  and 
the  person  to  fall  ; instances  are  related  of  such  persons  per- 
ishing on  the  spot.  A few  years  ago,  a man  fell  from  the  post 
at  Kidurpooru,  while  whirling  round  with  great  rapidity  ; and 
falling  on  a poor  woman  who  was  selling  parched  rice,  killed 
her  on  the  spot  ; the  man  died  the  next  day.  At  a village 
near  Buljbuj,  some  years  since,  the  swing  fell,  and  broke  a 
man’s  leg.  The  man  who  was  upon  it,  as  soon  as  he  was 
loosed,  ran  to  another  tree,  was  drawn  up,  and  whirled  round 
again,  as  though  nothing  had  happened.  I have  heard  ofone 
man’s  swinging  three  times  in  one  day  on  different  trees  ; and 
a Bramhun  assured  me,  that  he  had  seen  four  men  swing  on 
one  tree  ; while  swinging,  this  tree  was  carried  round  the 
field  by  the  crowd. 

On  the  day  of  swinging,  in  some  places,  a sunyasee  is  laid 
before  the  temple  of  Shivu  as  dead,  and  is  afterwards  carried 
to  the  place  where  they  burn  the  dead.  Here  they  read 
many  incantations  and  perform  certain  ceremonies,  after 


TO 


HISTORY,  &c. 


which  the  supposed  dead  sunyasee  arises,  when  they  dance 
around  him,  proclaiming  the  name  of  Shivu. 

The  next  morning  the  sunyasees  go  to  Shivu’s  temple,  ^ 
and  perform  worship  to  him,  when  they  take  off  the  poita  I 
which  they  had  worn  during  the  festival.  On  this  day,  they  ( 
beg,  or  take  from  their  houses,  a quantity  of  rice,  and  other 
things,  which  they  make ’into  a kind  of  frumenty,  in  the 
place  where  they  burn  the  dead.  These  things  they  offer, 
with  some  burnt  tish,  to  departed  ghosts. 

Each  day  of  the  festival  the  sunyasees  worship  the  sun, 
pouring  water,  flowers,  &c.  on  a clay  image  of  the  alligator, 
repeating  muntrus. 

The  heaven  of  Shivu  is  .very  resplendent  with  gems, 
pearls,  coral,  gold,  silver,  &c.  Here  reside  numerous  gods, 
giants,  heavenly  choristers,  danceai^  courtezans,  and  sages. 
Flowers  of  every  season  are  constantly  in  bloom  here  ; whilst 
the  waters  of  the  heavenly  Ganges  glide  along  in  purling 
streams.  The  seasons  are  uninterruptedly  enjoyed  ; and  on 
a golden  throne,  adorned  with  jewels,  sit  Shivu  and  Doorga 
engaged  in  eternal  conversation. 

Brumha. — The  Bramhuns,  in  their  morning  and  evening 
worship,  repeat  an  incantation,  containing  a description  of  the 
image  of  Brumha  ; at  noon  they  perform  an  act  of  worship 
in  honour  of  this  god,  presenting  to  him  sometimes  a single 
flower  ; at  the  time  of  a burnt  offering  clarified  butter  is  pre- 
sented to  Brumha.  In  the  month  of  Maghu,  at  the  full 
moon,  au  earthern  image  of  this  god  is  worshipped,  with  that 
of  Shivu  on  his  right  hand,  and  that  of  Vishnoo  on  his  left. 
This  festival  lasts  only  one  day,  and  the  three  gods  are,  the 
next  day,  thrown  into  the  river.  This  worship  is  accompan- 
ied with  songs,  dances,  music,  &c.  as  at  all  other  festivals  ; 
but  the  worship  of  Brumha  is  most  frequently  celebrated  by 
a number  of  young  men  oftbe  baser  sort,  who  defray  the  ex- 
pences  by  a subscription. — Bloody  sacrifices  are  never  offer- 
ed to  Brumha. 

The  heaven  of  Brumha  is  800  miles  long,  ‘100  hroad,  and 
40  high.  Narudu,  when  attempting  to  describe  this  heaven, 
declared  himself  utterly  incompetent  to  the  task  ; that  he 
could  not  do  it  in. two  hundred  years  ; that  it  contained  in 
superior  degree  all  that  was  in  the  other  heavens  ; and  that 
whatever  existed  in  the  creation  of  Brumha  on  earth,  from 
the  smallest  insect  to  the  largest  animal,  was  to  be  found 
there. 

Indru. — The  worship  of  Indru  is  celebrated  annually,  in 
the  day  time,  on  the  14th  of  th  e lunar  month  Bhadru.  The 


OF  THE  HINDOOS. 


71 


usual  ceremonies  of  worship  are  accompanied  with  singing, 
music,  dancing,  &c.  In  Bengal  the  greater  number  of  those 
who  keep  this  festival  are  women  ; in  whose  names  the  cer- 
emonies are  performed  by  officiating  Bramhuns.  It  lasts  one 
day,  after  which  the  image  is  thrown  into  the  river.  This 
festival,  which  is  accompanied  with  the  greatest  festivities,  is 
• celebrated  all  over  Bengal ; each  one  repeating  it  annually 
during  fourteen  years.  On  the  day  of  worship,  a few  blades 
of  doorva  grass  are  tied  round  the  right  arm  of  a man,  and 
the  left  of  a woman.  Some  persons  wear  this  string,  which 
contains  fourteen  knots,  for  a month  after  the  festival  is  over. 
Fourteen  kinds  of  fruit,  fourteen  cakes,  &c.  must  be  presen- 
ted to  the  image.  This  worship  is  performed  for  the  pur- 
pose of  procuring  riches,  or  a house,  or  a son,  or  pleasure,  or 
a residence  after  death  in  Indru’s  heaven. 

Indru  is  supposed  to  preside  over  the  elements,  so  that  in 
times  of  drought,  prayers  are  addressed  to  him  as  the  giver  of 
rain. 

Indru’s  heaven  is  thus  described  ; This  heaven  was  made 
by  Vishw’u-kurmu,  the  architect  of  the  gods.  It  is  800  miles 
in  circumference,  and  40  miles  high  ; its  pillars  are  compos- 
ed of  diamonds  ; all  its  elevated  seats,  beds,  &c.  are  of  gold  ; 
its  palaces  are  also  of  gold.  It  is  so  ornamented  with  all 
kinds  of  precious  stones,  jasper,  chrysolite,  sapphire,  emer- 
alds, &c.  that  it  exceeds  in  splendour  the  brightness  of  twelve 
suns  united.  It  is  surrounded  with  gardens  and  forests,  con- 
taining among  other  trees  the  parijatu,  the  fragrance  of  the 
flowers  of  which  extends  800  miles,  that  is,  fills  the  whole 
heaven.  In  the  pleasure  grounds  are  pools  of  w'ater,  warm 
ill  winter,  and  cold  in  summer,  abounding  with  fish,  water- 
fowl,  water-lilies,  &c  the  landing  places  of  which  are  of  gold. 
All  kinds  of  trees  and  flowering  shrubs  abound  in  these  gar- 
dens. The  winds  are  most  refreshing,  never  boisterous  ; and 
the  heat  of  the  sun  is  never  oppressive.  Gods,  sages,  the 
winds,  clouds,  Olravutu,  (Indru’s  elephant,)  and  other  celes- 
tial beings,  dwell  in  this  heaven.  The  inhabitants  are  conti- 
nually entertained  with  songs,  dances,  music,  and  every  spe- 
cies of  mirth.  Neither  sickness,  sorrow,  nor  sudden  death, 
are  found  in  these  regions,  nor  are  its  inhabitants  affected 
with  hunger  or  thirst. 

Sooryu,  the  sun,  is  worshipped  daily  by  the  Brahmins, 
when  flowers,  &c.  are  offered,  accompanied  with  incanta- 
tions. 

On  a Sunday,  at  the  rising  of  the  sun,  in  any  month,  but 
especially  in  the  month  of  Maghu,  a number  of  persons. 


72 


HISTORY,  iic. 


chiefly  women,  perform  the  worship  of  Sooryu  : — The  suu 
is  annually  worshipped  on  the  first  Sunday  in  the  month  Mag- 
hu.  The  name  of  this  worship  is  called  Dhunnubhaoo,  or 
Sooryu-bhaoo.  The  ceremonies  vary  in  different  places,  but 
in  the  district  of  Calcutta  the  women  appear  to  be  the  princi- 
pal actors,  though  none  are  excluded  ; and  even  Mussulmen 
are  so  far  Hindooized  as  to  join  in  the  idolatry.  “ I saw  it 
once,”  says  a friend  who  informed  me,  “ thus  conducted  : — 
at  the  dawn  of  the  morning  a great  number  of  offerings  were 
carried  into  the  open  field,  and  placed  in  a row.  The  ofiTer- 
ings  consisted  of  fruits,  sweet  meats,  pigeons,  and  kids.  A 
small  pot  w'as  placed  by  each  person’s  offering,  containing 
about  a pint  and  a half  of  water.  A device  made  of  water- 
plant,  a species  of  Millingtonia,  intended  to  represent  the  sun, 
was  placed  on  the  edge  of  the  pot,  and  a small  twig  of  the 
mango-tree,  with  a few  leaves  on  it,  put  into  it,  as  people  in 
England  keep  flowers.  The  pot  with  all  its  appendages  re- 
presented the  sun  perhaps  as  the  vivifier  of  nature.  By 
each  offering  also  was  placed  (what  shall  I call  it  ?)  an  in- 
cense-altar, or  censer,  called  dhoonabhee.  It  resembled  a 
chafing-dish,  made  of  copper,  and  stood  upon  a pedestal  about 
afoot  long.  It  contained  coals  of  fire  ; and  a kind  of  incense 
from  time  to  time,  was  thrown  into  it,  principally  the  pitch 
of  the  salu-tree,  called  dhoona.  Near  each  offering  was 
placed  a lamp,  which  was  kept  burning  all  day.  The  women 
also  took  their  station  near  the  offerings.  At  sun-rise  they 
walked  four  times  round  the  whole  row  of  offerings,  with  the 
right  hand  towards  them,  and  the  smoking  dhoonachees  pla- 
ced on  their  heads  : after  which  they  resumed  their  stations 
again,  where  they  continued  in  an  erect  posture,  fasting  the 
whole  day,  occasionally  throwing  a little  incense  into  the 
dhoonachee.  Towards  evening  the  Bramhun  who  attended 
the  ceremony  threw  the  pigeons  up  into  the  air  ; which,  be- 
ing young,  could  not  fly  too  far,  and  were  scrambled  for  and 
carried  away  by  the  crowd.  The  officiating  bramhun  per- 
forated the  ears  of  the  kids  wdth  a needle  ; after  which  they 
were  seized  by  the  first  person  who  touched  them.  About 
sun  set  the  officers  again  took  up  the  smoking  dhoonachees, 
and  made  three  circuits  round  the  rows  of  offerings.  After 
this  the  offerings  and  lighted  lamps  were  taken  away  by 
thei ' respective  owners,  who  threw  the  lamps  into  a pool  of 
water.” 

(iuneshu. — At  the  full  moon  in  the  month  Maghu,  some 
persons  make  or  buy  a clay  image,  and  perform  the  worship 
of  Guneshu  ; when  the  officiating  Bramhun  performs  the 


i 


I 


Religious  Dance  oj  the  lituauos.  jj.  ;7. 

' i 


Hi 

1 

ip&il 

9 

B 

-a 

Hindoo  Fakeer  executing  his  Vouc.  p.  8 1 


OF  THE  HINDOOS. 


73 


ceremonies  common  in  the  Hindoo  worship,  presenting  of- 
feridgs  to  the  idol.  This  god  is  also  worshipped  at  consider- 
able length  at  the  commencement  of  a wedding,  as  well  as 
when  the  bride  is  presented  to  the  bridegroom.  Great  num- 
bersj^pecially  from  the  western  and  southern  provinces, 
celebltte  the  worship  of  Guneshu  on  the  4th  of  the  new  moon 
in  Bbadru,  when  several  individuals  in  each  place  subscribe 
and  defray  the  expense.  Many  persons  keep  in  their  houses 
a smalt  metal  image  of  Guneshu,  place  it  by  the  side  of  the 
shalgramu,  and  worship  it  daily.  At  other  times  a burnt  of- 
fering of  clarified  butter  is  presented  to  this  idol.  Stone  im- 
ages  of  Guneshu  are  worshipped  daily  in  the  temples  by  the 
sides  of  the  Ganges,  at  Benares. 

Faroonu. — Varoonn’s  name  is  repeated  daily  in  the  wor- 
ship of  the  Brainhuns  ; but  his  image  is  never  made  for  wor- 
ship, nor  has  he  any  public  festival  or  temple  in  Bengal.  He 
is  worshipped,  however,  as  one  of  the  guardian  deities  of  the 
earth,  and  also  by  those  who  farm  the  lakes  in  Bengal,  before 
they  go  out  a fishing : and  in  times  of  drought  people  repeat 
his  name  to  obtain  rain. 

The  heaven  of  this  god,  called  Vnroonu-loku,  is  800  miles 
in  circumference,  and  was  formed  by  Vishwukurma,  the  di- 
vine architect.  In  the  centre  is  a grand  canal  of  pure  water. 
Vuroonu,  and  his  queen  Varoonee,  sit  on  athione  of  dia- 
monds ; and  around  them  the  court,  among  whom  are  Sumoo- 
dru,  Gunga,  and  other  river  gods  and  goddesses*  ; the  twelve 
^ Adilyus,  and  other  deities  ; the  hydras  ; Oiravutu  ; the  doit- 
yus  ; the  danuvus,  &c.  The  pleasures  of  this  heaven  consist 
in  the  gratification  of  the  senses,  as  in  the  heavens  of  Indru 
and  others.  There  does  not  seem  to  be  a vestige  of  any  thing 
here,  but  what  would  exactly  meet  the  wishes  of  a libertine. 

Yumu. — On  the  first  of  the  month  Kartiku,  a curious  cere- 
mony takes  place  in  every  part  of  Bengal : — the  unmarried 
girls  of  each  house  engage  a near  relation  to  dig  a small  pit 
. near  the  front  of  the  house,  at  the  four  corners  of  which  they 
sow  rice,  or  barley,  or  wheat,  and  plant  some  stalks  of  the 
plantain  or  other  tree  ; they  also  plant  other  branches  in  the 
midst  of  the  pit.  The  place  being  thus  prepared,  every 
morning.Tor  a. month,  these  girls,  after  putting  on  clean  ap- 
parel, and  sprinkling  their  heads  with  the  water  of  the  Gan- 
ges to  purify  themselves,  present  flowers,  &c.. to  Yumu.  by  the 
side  of  this  small  pit,  repeating  an  incantation.  Each  day  they 

* Among  these  deities  are  included  gods  of  wells,  pools,  lakes,  ba- 
sins, whirlpools,  &c. 

Tt 


74 


HISTORY,  &c. 


1 


put  a single  kouroe  into  an  earthen  pot,  and  at  the  end  of  the 
ceremony,  present  the  thirty  kourees  to  the  person  who  dug 
the  pit.  They  perform  this  ceremony  to  procure  from  Yu- 
mu  either  husbands,  or  sons,  or  happiness,  and  also  that  they 
may  escape  punishment  after  death. 

The  heaven  of  this  god  is  800  miles  in  circumference.  ' 
From  hence  are  excluded  the  fear  of  enemies,  and  sorrow 
both  of  body  aud  mind  ; the  climate  is  mild  and  salubrious  ; 
and  each  one  is  rewarded  in  kind,  according  to  his  works  : i 

thus  he,  who  has  given  away  much  on  earth,  receives  a far 
greater  quantity  of  the  same  things  in  heaven  : he  who  has 
not  been  liberal,  will  have  other  kinds  of  happiness,  and  will 
see  food,  houses,  lands,  &c.  but  will  receive  nothing.  All 
kinds  of  excellent  food  are  here  heaped  up  into  mountains. 

To  this  heaven  have  been  raised  a great  n’>mber  of  Hindoo  i 
kings,  whose  names  are  given  in  the  Muhabharutu.  The  i 
pleasures  of  this  heaven  are  like  those  of  Indru-pooru  : the  i 
senses  are  satiated  with  gratifications  as  gross  as  the  writer  of  i 
this  pooranu,  the  licentious  Vyasu  could  make  them.  | 

We  shall  close  these  descriptions  of  Hindoo  worship,  by  ' 
the  following  account  of  the  ceremonies  performed  at  the 
worship  of  the  goddess  Doorga,  the  most  popular  of  all  the  i 
annual  feasts  held  in  Bengal. 

On  the  9th  day  of  the  decrease  of  the  moon,  this  festival  i 
begins,  when  the  ceremony  called  sunkulpu  is  performed,  by  ' 
the  officiating  Bramhun's  taking  into  his  joined  hands  a metal 
kosha,  (which  contains  water,  flowers,  fruits,  sesamum,  rice, 
and  a blade  of  koshu  grass,)  reading  an  incantation,  and  pro- 
mising that  on  the  succeeding  days  such  a person  will  perform 
the  worship  of  Doorga.  After  this,  Doorga  is  worshipped 
before  a pan  of  water  with  the  accustomed  formularies. 

On  the  10th,  1 1th,  12th,  l3lh,  1-Uh.  and  15th  days  of  the 
moon,  the  same  ceremonies  are  performed  before  the  pan  of 
water,  and,  with  some  trifling  variations  in  *he  ofiferings,  con- 
tinued to  the  16th,  17th,  Ibth,  19th,  and  20th. 

On  the  21st  day  of  the  moon,  at  the  close  of  the  worship, 
what  is  called  udhivasu  is  performed.  This  also  is  a prelimi- 
nary ceremony,  and  consists  in  taking  rice,  fruits,  &c.  and 
touching  with  them  a pan  of  water,  and  afterwards  the  fore- 
head of  the  image,  at  intervals  repeating  incantations. 

On  the  23d,  early  in  the  morning,  the  officiating  Bramhun 
consecrates  the  image,  placing  it  on  the  spot  prepared  for  it 
in  the  temple,  and  repeating  the  proper  formulas.  After  (his 
the  principal  ceremonies  before  the  image  begin.  First,  the 


OF  TFIE  HINDOOS. 


75 


business  of  giving  eyes  and  life  to  the  images  is  performed  ; 
when  they  become  objects  of  worship.  In  this  curious  cere- 
mony, the  officiating  Bramhun  touches  with  the  two  lore  fin- 
gers of  his  right  hand  the  breast,  the  two  cheeks,  the  eyes, 
and  the  forehead  of  the  image.  When  he  touches  these  pla- 
ces, he  says,  ‘ Let  the  soul  of  Doorga  long  continue  in  happi- 
ness in  this  image.’  After  this,  he  takes  a leaf  of  the  vilwu 
tree,  rubs  it  with  clarified  butter,  and  holds  it  over  a burning 
lamp  till  it  be  covered  with  soet ; of  which  he  takes  a little 
on  the  stalk  of  another  vilwu  leaf,  and  touches  the  eyes,  fill- 
ing up  with  the  soot  a small  white  place  left  in  the  pupil  of 
the  eye. 

The  worship  of  Guncshu  and  other  gods  is  now  performed  ; 
then  that  of  the  demi-goddesses,  the  companions  of  Do«rga  in 
her  wars,  who  are  represented  by  the  dots  of  paint  on  the 
canopy  which  covers  the  image  of  the  goddess.  The  offerings 
presented  to  them  consist  of  very  small  slices  of  plantains,  on 
each  of  which  are  stuck  two  or  three  grains  of  rice,  &c.  Then 
follows  the  worship  of  other  images  set  up  with  that  of  Door- 
ga ; to  which  succeeds  the  principal  worship,  that  of  Doorga. 
First,  the  officiating  Bramhun  performs  dhyanu  ; in  which, 
sitting  before  the  image,  he  closes  his  eyes,  and  repeats  the 
proper  formulas,  meditating  on  the  form  of  the  goddess,  and 
repeating  to  himself,  ‘ I present  to  the  goddess  all  these  flow- 
ers, fruits,  &c.  (here  he  goes  over  all  the  offerings  ;)  I slay 
all  these  animals,’  &c.  He  then  calls  the  goddess,  saying,  ‘ O 
goddess,  come  here, come  here  ; stay  here,*stay  here.  Take 
up  thine  abode  here,  and  receive  my  worship.’  The  priest 
next  places  before  the  image  a small  square  piece  of  gold  or 
silver,  for  the  goddess  to  sit  upon,  and  asks  if  she  has  arrived 
happily  : adding  the  answer  himself,  ‘ Very  happily.’  After 
this,  water  for  washing  the  feet  is  offered,  by  taking  it  with  a 
spoon  from  one  vessel,  and  pouring  it  out  into  another,  while 
the  incantation  is  repeated.  Ten  or  fifteen  blades  of  doorvu 
grass,  a yuvu  flower,  sandal  powder,  rice,  &c.  are  then  offer- 
ed with  an  incantation,  and  laid  at  the  feet  of  Doorga.  Next 
follows  water  to  wash  the  mouth  ; curds,  sugar,  and  a lighted 
lamp.  Then  water  to  wash  the  mouth,  and  to  bathe  ; then 
cloth  or  garments  ; then  jewels,  or  ornaments  for  the  feet, 
arms,  fingers,  nose,  ears,  &c.  with  sandal  wood,  and  red  or 
white  lead  ; then  flowers  of  different  kinds,  one  at  a time, 
with  a separate  incantation  for  each  flower  ; also  a vilwu  leaf, 
with  some  powder  of  sandal  wood  put  upon  it.  Then  are  of- 
fered thrice  successively  two  handfuls  of  flowers  of  different 


76 


HISTORY,  A:c. 


1 


kinds  j afterwards  incense,  a lighted  lamp,  and  meat  offerings,  j 
At  the  close,  the  Bramhun  walks  round  the  image  seven  i 
times,  repeating  forms  of  petition  and  praise.  ' 

Now  the  bloody  sacrifices  are  offered.  If  the  animal  be  a 
sheep  or  a goat,  as  is  always  the  case  on  the  first  day,  the  offi- 
ciating Bramhun,  after  bathing  it  either  in  the  river  or  in  the 
house,  puts  his  left  hand  on  its  forehead,  marks  its  horns  and 
foreheiid  with  red  lead,  and  reads  an  incantation,  in  which  he 
offers  it  up  to  the  goddess  thus  : ‘ O goddess,  1 sacrifice  this 
goat  to  thee,  that  1 may  live  in  thy  heaven  to  the  end  of  ten 
years.’  He  then  reads  an  incantation  in  its  ear,  and  puts  flow- 
ers, and  sprinkles  water,  on  its  head.  The  instrument  by  / 
which  the  animal  is  killed,  is  consecrated  by  placing  upon  it  i 
flowers,  red  lead,  &c.  and  writing  on  it  the  incantation  which 
is  given  to  the  disciples  of  Doorga.  The  officiating  Bramhun  i 
next  puts  the  instrument  of  death  on  the  neck  of  the  animal, 
and,  after  presenting  hith  with  a flower  as  a blessing,  then  into  ' 
the  hand  of  the  person  appointed  to  slay  the  animal,  who  is  i 
generally  the  blacksmith,  but  sometimes  a Biamhun.  The 
assistants  put  the  go.at’s  neck  into  an  upright  post,  excavated 
at  the  lop  so  as  to  admit  the  neck  between  its  two  sides  ; the  < 
body  remaining  on  one  side  of  the  post,  and  the  head  on  the  1 
<^ther.  An  earthen  vessel  containing  a plantain  is  placed  up- 
on a plantain  leaf ; after  which  the  blacksmith  cuts  off  the 
head  at  one  blow,  and  another  person  holds  up  the  body,  and 
drains  out  the  Hood  upon  the  plantain  in  the  basin.  If  the 
person  who  performs  the  sacrifice  does  not  intend  to  offer  the 
flesh  to  Doorga,  the  slayer  cuts  only  a small  morsel  from  the 
neck,  and  puts  it  on  the  plantain  ; when  some  one  carries 
it,  and  the  head,  and  places  them  before  the  image,  putting 
on  the  head  a lighted  lamp.  After  all  the  animals  have  been 
thus  killed,  and  some  of  the  flesh  and  the  heads  carried  before  t 
the  image,  the  officiating  bramhun  repeats  certain  prayers  o-  ( 
ver  these  offerings,  and  presents  them  to  the  goddess,  with  the 
blood  which  fell  on  the  plantains  : then,  taking  the  blood  from 
the  basin,  he  puts  it  on  a plantain  leaf,  and  cuts  it  into  four 
parts,  presenting  it  to  the  four  goddesses  who  attend  upon 
Doorga. 

Offerings  of  rice,  plantains,  sugar,  sweetmeats,  sour  milk, 
curds,  pulse  of  different  sorts,  lime,  fruits,  &c.  are  next  pre-  j 
sented  with  prayers.  Now  the  sames  of  Doorga  are  repeated 
by  the  priest,  who  afterwards  presents  camphorated  water  to 
the  goddess  ; then  betle-nut,  limes,  spices,  &c.  made  into 
what  is  called  panu.  After  repeating  a number  of  forms  of 
praise,  this  part  of  the  service  closes  with  the  prostration  of 


OF  THE  HINDOOS. 


77 


the  officiating  bramhun  before  the  idol.  Next,  food  is  pre- 
sented witli  many  prayers  tothegoddess  ; which  food  consists 
of  what  is  called  khechurue,  fried  fruits,  fried  fish  and  flesh, 
&c.  About  four  in  the  afternoon,  large  quantities  of  food  are 
presented  to  the  goddess : amongst  which  are,  prepared  greens 
of  three  or  four  kinds  ; prepared  peas  of  three  or  fbur  kinds; 
fried  fruits,  sweet  potatoes,  5ic.  fried  fish,  with  fruits  of  four 
or  five  different  sorts  ; the  flesh  of  sheep  and  goats,  stewed 
in  two  or  three  ways  ; preparations  of  tamarinds,  two  or  three 
sorts  ; rice  boiled  in  milk,  two  or  three  sorts  ; fifteen  or  six- 
teen  eorts  of  sweetmeats,  &c.  all  which  are  offered  with  sep- 
arate prayers  ; after  which  water,  betle,  &c.  are  presented. 

The  bramhuns  are  entertained  either  with  sweetmeats,  or 
prepared  food,  by  the  person  at  whose  house  the  worship  is 
performed:  some  of  them  are  expressly  invited,  and  others 
attend  to  see  the  ceremonies.  The  food  which  has  been  pre- 
sented to  the  goddess,  being  considered  almost  as  ambrosia, 
is  given  to  the  guests  with  a spariug  hand  ; some  of  whom 
(mothers)  beg  to  take  a morsel  home  to  cure  their  children, 
or  relatives,  of  diseases.  Food  is  also  sent  to  the  neighbours, 
and  persons  of  inferior  cast  carry  away  great  quantities. 

In  the  evening,  the  officiating  bramhun  waves  a brass  can- 
dlestick, or  lamp  with  five  lights,  before  the  goddess,  repeat- 
ing incantations  ; afterwards  a shell  with  water  in  it,  and  then 
a piece  of  cloth.  At  night,  the  temple  is  lighted  up,  and, 
about  eight  o’clock,  unleavened  bread,  butter,  fruits,  sweet- 
meats, curds,  milk,  &c.  are  presented  to  the  goddess.  At 
midnight  some  persons  repeat  the  worship  ; but  in  this  case 
the  offerings  are  few,  and  there  are  no  bloody  sacrifices. 

After  the  worship  of  the  day,  many  rich  men  engage  a num- 
ber of  prostitutes,  richly  dressed  and  almost  covered  with  or- 
naments, to  dunce  and  sing  before  the  idol.  The  songs  are 
exceedingly  obscene  ; the  dances  highly  indecent  ; and  the 
dress  of  the  dancing  women  no  less  so  ; their  clothing  being 
so  fine  as  scarcely  to  deserve  the  name  of  a covering.  The 
tresses  of  some  are  thrown  loose,  hanging  down  to  the  waist. 
During  the  dances,  the  doors  are  shut  to  keep  out  the  crowd, 
as  well  as  Europeans,  who  are  carefully  excluded.  Six,  sev- 
en, or  eight  women  thus  dance  together,  assisted  by  music, 
for  about  four  hours.  Rich  spectators,  when  remarkably 
pleased  with  a part  of  the  song,  throw  to  the  singer  as  much 
as  four,  eight,  or  sixteen  roopees  ; besides  which,  those  who 
engage  these  women  make  them  presents  of  garments,  and  of 
considerable  sums  of  money.  The  sons  of  the  rich  natives 
are  highly  pleased  with  these  dances. 

G 2 


78 


HISTORY,  &c. 


On  the  second  day,  the  worship  and  sacrifices  are  much  the 
Slime  as  on  the  first,  except  that  the  bathing  of  the  goddess, 
called  the  great  suanu,  is  attended  with  more  ceremonies.  In 
this  ceremony  the  priest  first  brings  some  earth  said  to  have 
been  thrown  up  by  the  teeth  ofa  wild  hog,  and,  mixing  it  with 
water,  presents  it  with  prayers  to  the  goddess,  to  be  used  as 
soap.  Then,  in  succession,  earth  from  before  the  door  of  the 
king,  or  lord  of  the  soil  ; from  belore  that  of  a courtezan  ; 
from  the  side  of  the  Ganges  ; earth  raised  by  ants  ; and,  last- 
ly, earth  from  any  river  side,  not  the  Ganges  is  presented 
with  the  same  ceremonies.  After  this,  turmeric,  fruits,  and 
spices  ; the  water  of  the  cocoa  nut,  and  of  the  watermelon  ; 
the  juice  of  the  sugar  cane  ; honey,  clarified  butter,  sour  milk, 
milk,  cow’s  urine,  cow-dung,  sugar,  treacle,  and  different  sorts 
of  oil,  are  presented  in  succession,  with  the  necessary  formu- 
las. While  the  officiating  Bramhun  is  going  through  these 
ceremonies,  he  resolves  in  his  mind  that  he  is  making  these 
gifts  to  assist  the  goddess  in  bathing.  At  the  close,  he  presents 
some  water  of  the  Ganges,  and  after  this,  the  water  of  four 
seas  ; or,  if  unable  to  obtain  this,  the  water  of  the  Ganges 
again,  and  then  the  water  of  some  other  river.  The  bathing 
ceremonies  are  closed  by  a present  of  cloth  for  the  loins.  In 
the  evenings,  or  else  in  the  night,  according  to  the  conjunction 
of  the  stars,  worship  is  again  performed,  in  which  only  one 
bloody  sacrifice  is  offered  ; and  in  some  cases  none.  Widows 
fast  on  this  day,  particularly  a widow  with  children  ; the  lat- 
ter deriving  great  benefits  from  the  meritorious  actions  of  the 
mother. 

On  the  third  day,  the  goddess  is  worshipped  only  once,  but 
the  offerings  and  sacrifices  are  many  ; buffaloes  are  offered 
only  on  this  day.  A respectable  native  once  told  me  that 
he  had  seen  one  hundred  and  eight  buffaloes  sacrificed  by 
one  Hindoo  at  this  festival  : the  number  slain  in  the  whole 
country  must  therefore  be  very  great.  Formerly  some  of  the 
Hindoo  kings  killed  a thousand  animals  on  these  occasions. 
The  males  only  are  sacrificed  ; and  they  are  in  general  young 
and  tame,  costing  from  five  to  sixteen  roopees  each.  None 
of  the  Hindoos  eat  the  sacrificed  buffaloes,  except  the  shoe- 
makers. Each  animal  is  bathed  before  it  is  slain  ; after  which 
the  officiating  bramhun  puts  red  lead  on  its  horns,  and,  with  a 
red  string,  ties  a piece  of  wool  smeared  with  red  lead  on  the 
fore  part  of  the  breast  : he  also  puts  a piece  of  cloth  covered 
over  with  turmeric  on  his  back,  and  a necklace  of  vilwu  leaves 
on  his  neck,  repeating  pr,ayers  daring  these  actions.  The  cer- 
emony of  cutting  off  the  heads  of  the  buffalos,  and  presenting 


OF  THE  HINDOOS. 


79 


them  to  the  goddess,  is  similar  to  those  already  described  re- 
specting the  sacrifice  ot'goats  and  sheep. 

After  the  beasts  are  all  slain,  the  multitude,  rich  and  poor, 
daub  their  bodies  all  over  with  the  mud  formed  with  the  blood 
which  has  collected  where  the  animals  are  slain,  and  dance 
like  furies  on  the  spot ; after  which  they  go  into  the  street, 
dancing  and  singing  indecent  songs,  and  visit  those  houses 
where  images  of  the  goddess  have  been  set  up. 

At  the  close  of  the  whole,  the  ofl&ciating  bramhun  presents 
a burnt  ofl’cring,  and  gives  to  the  goddess  a sum  of  money, 
commonly  aboiit  four  roopees  : some  indeed  give  one  hun- 
dred, and  others  as  many  as  a thousand  roopees  ; which  they 
at  length  return  into  the  hands  of  the  officiating  bramhun. 

[Such  are  the  gods  and  the  worship  paid  to  them,  of  the  Hin- 
doo Pantheon  ; and  such,  to  use  the  language  of  Dr.  Ward, 
is  the  deplorable  state  into  which  the  mind  continues  to  sink, 
aAer  it  has  once  renounced  the  doctrine  of  the  unity  of  God  ! 
Neither  is  the  worship  paid  to  these  wretched  deities  of  a 
more  pure  or  dignified  character.  The  Bacchanals  of  the 
ancients  were  not  so  licentious  as  the  rites  ofthe  Hindoo  reli- 
gion. These  pages  must  not,  however,  be  polluted  by  a reci- 
tal ofthe  shocking  indecencies  practised  on  those  occasions. 
One  or  tw  o instances  more,  from  other  writers,  of  the  cruel- 
ties of  these  eastern  modes  of  conciliating  their  deities  may 
be  noticed  ; together  with  some  account  of  the  four  chief 
sects,  or  tribes  into  which  they  are  divided.  Forbes,  Mrs. 
Graham,  and  other  writers,  besides  Dr.  Ward,  have  described 
these  at  some  length.  From  these  authors  we  learn,  that  the 
Hindoos  have,  from  all  antiquity,  been  divided  into  four  great 
tribes,  each  of  which  comprehends  a variety  of  inferior  casts, 

The  first,  and  most  noble  tribe,  are  the  Bramhuns,who  are 
the  priesthood.  They  are  not  excluded  from  government, 
trade,  or  agriculture,  though  they  are  strictly  prohibited  from 
all  menial  offices.  They  derive  their  name  from  Bramha, 
who  they  allegorically  say,  produced  the  Brahmins  from  his 
head,  when  he  created  the  world. 

The  second  in  order  is  the  Sittri  tribe,  who,  according  to 
their  original  constitution,  ought  to  be  all  military  men  ; be- 
cause Bramha  is  said  to  have  produced  them  from  his  heart, 
as  an  emblem  of  that  courage  which  warriors  should  possess. 

The  name  of  Beise  is  given  to  the  third  tribe.  These  are 
for  the  most  part  merchants,  bankers,  and  shop  keepers,  and 
are  said  to  have  sprung  from  the  belly  of  Bramha,  the  word 
Beish  signifying  a provider  or  nourisher. 

The  fourth  tribe  is  that  of  Sudder,  who  are  menial  ser- 


80 


HISTORY,  &c. 


vants,  incapable  of  raising  themselves  to  any  superior  rank  ■, 
they  are  supposed  to  have  sprung  from  the  feet  of  Biamha. 

Ifany  one  of  the  four  tribes  be  excoiTimiinicated,  he  and  his 
posterity  are  for  ever  shut  out  from  the  society  of  every  per- 
son in  the  nation,  excepting  that  of  the  Haricasts,  who  are 
held  in  utter  detestation  by  the  other  tribes,  and  are  employ- 
ed only  in  the  meanest  and  vilest  offices.  This  circumstance 
renders  excommunication  so  dreadful,  that  any  Hindoo  will 
suffer  torture,  and  even  death,  rather  than  deviate  from  one 
article  of  his  faith. 

The  devotion  of  the  Hindoos  to  the  Supreme  Being,  and 
the  inferior  deities,  consists  in  a regular  attendance  at  the 
dowels,  or  temples,  especially  at  the  solemn  festivals  ; in  per- 
forming particular  religious  ceremonies  in  their  own  houses  : 
in  prayers,  ablutions,  fastings,  and  penances  ; but  especially 
in  oblations,  which  consist  chiefly  of  spices,  incense,  rice, 
fruits,  and  flowers  ; and,  although  they  have  been  in  former 
times  accused  of  offering  human  sacrifices,  they  now,  as  some 
assert,  very  rarely  shed  even  the  blood  of  an  animal  in  their 
religious  services. 

Fukeers. — The  fakeers,or  yogees,  ofthe  Senasseetribe,are 
a set  of  mendicant  philosophers,  who  travel  all  over  Hindoos- 
tan,  and  live  on  the  charity  of  the  other  casts  of  Hindoos. — 
They  are  generally  entirely  naked,  most  of  them  robust, 
handsome  men  : they  admit  proselytes  from  the  other  tribes, 
especially  youth  of  bright  parts,  and  take  great  pains  to  in- 
struct them  in  their  mysteries.  These  Gymnosophists  often 
unite  in  large  armed  bodies,  and  perform  pilgrimages  to  the 
sacred  rivers  and  celebrated  temples  ; but  they  are  more  like 
an  army  marching  through  a province,  than  an  assembly  of 
saints  in  procession  to  a temple  ; and  often  lay  the  countries 
through  which  they  pass  under  contribution. 

Many  yogees.  and  similar  professors,  are  devotees  of  the 
strictest  order,  carrying  their  superstition  and  enthusiasm  far 
bey'ond  any  thing  we  are  acquainted  with  in  Europe  : even 
the  austerities  of  La  Trappe  are  light  in  comparison  with 
the  voluntary  penances  of  these  philosophers  ; they  reside 
in  holes  and  caves,  or  remain  under  the  banian  trees  near  the 
temple.  They  imagine  the  expiation  of  their  own  sins,  and 
sometimes  those  of  others,  consists  in  the  most  rigorous  pe- 
nances and  mortifications.  Some  of  them  enter  into  a solemn 
vow  to  continue  for  life  in  one  unvaried  posture  ; others  un- 
dertake to  carry  a cumbrous  load,  or  drag  a heavy  chain  ; — 
some  crawl  on  their  hands  and  knees  for  years,  around  an  ex- 
tensive empire  ; and  others  roll  their  bodies  on  the  earth, 


OF  THE  HINDOOS. 


81 


from  the  shores  of  the  InJus  to  the  banks  of  the  Ganges,  and 
in  that  humiliating  posture,  collect  money  to  enable  them 
either  to  build  a temple,  to  dig  a well,  or  to  atone  for  some 
particular  sin.  Some  swing  during  their  whole  life,  in  this 
torrid  clime  before  a slow  tire  ; others  suspend  themselves, 
with  their  head  downwards,  for  a certain  lime  over  the  fierc- 
est flames. 

The  engraving  exhibits  the  position  of  a Hindoo  Fakeer 
who  has  lived  near  Calcutta.  This  man  has  held  his  arms 
upwards  till  all  circulation  has  ceased  ; his  nails  have  groivn 
into  long  claws,  and  his  arms  have  withered  and  become  dead 
and  stiff,  so  that  they  can  not  be  removed  from  the  positioa. 
He  sits  with  his  legs  crossed  and  placed  under  him  till  they 
also  have  become  almost  useless.  In  this  situation  he  is 
brought  out  daily  and  placed  on  his  seat,  which  is  covered  with 
a leopard  skin,  his  back  being  supported  with  a cushion, 
and  thus  is  he  exhibited  by  the  side  of  a public  road.  The 
natives  crowd  round  this  Fakeer,  (or  Mendicant  Devotee) 
and  thinking  him  a most  holy  man  and  a wonderful  favorite  of 
their  gods,  they  respect  him  with  fear  and  reverence.  Some 
of  these  Fakeers  make  vows  to  continue  all  their-  life  time  in 
one  posture,  and  keep  it  r.fl'ectually.  Others  never  lie  down  ; 
but  continue  in  a standing  posture  all  their  lives,  supported 
only  by  a stick  or  rope  under  their  arm  pits  : some  mangle 
their  bodies  with  scourges  and  knives.  They  look  upon 
them-elves  to  have  conquered  every  passion  and  triumphed 
over  the  world.  It  has  been  thought  that  they  submitted  to 
these  sufferings  to  obtain  the  pardon  of  their  sins,  but  their 
chief  object  undoubtedly  is  to  obtain  some  favour  from  the 
gods,  and  to  excite  the  wonder  and  veneration  of  the  ignorant 
Heathen.  They  hope  by  these  tortures  eventually  to  become 
great  men  and  Kings  upon  the  earth.  They  conceive  their 
own  merit  to  he  so  great  that  they  can  compel  their  gods  to 
grant  them  their  wishes,  and  the  common  people  are  thor- 
oughly persuaded  of  their  virtue  and  innocence.  Still  these 
Fakeers  are  accused  of  committing  the  most  enormous  crimes 
in  private.^ 

These  tortures  are  sometimes  undergone  as  proxies  on  be- 
half of  richer  persons,  the  devotee  thus  lets  out  his  sufferings 
to  hire,  in  order  thereby  to  procure,  as  is  imagined,  some  be- 
nefit to  a richer  neighbour  who  would  rather  part  with  his 
money  than  his  ease. 

Other  Fanatics. — A set  of  very  extraordinary  Hindoo  fan- 
atics are  to  be  met  with  in  various  parts  of  the  country  : — 
particular  villages  are  appropriated  for  the  ceremony  of 


82 


HISTORY,  &c. 


swinging,  where  the  swingers  assemble  at  stated  seasons.  In 
the  centre  of  an  area,  surrounded  by  numerous  >peclators,  is 
erected  a pole,  from  twenty  to  thirty  feet  in  height,  on  which 
is  j)laced  a lung  horizontal  beam,  with  a rope  run  over  a 
pully  at  the  extremity  ; to  this  rope  they  fix  an  iron  hook, 
which  being  drawn  through  the  integuments  of  the  devoted 
swinger,  he  is  suspended  alott  in  the  air,  amidst  the  acclam- 
ations of  the  multitude  ; the  longer  he  is  capat)le  of  this 
painful  exertion,  and  the  more  violently  he  swings  himself 
round,  the  greater  the  merit  ; from  the  flesh  giving  way,  the 
performer  sometimes  falls  from  this  towering  height,  and 
breaks  a limb  ; if  he  escapes  that  accident,  from  the  usual  tem- 
perance of  the  Hindoos,  the  wound  soon  heals  : — this 
penance  is  generally  voluntary,  in  performance  of  a religious 
vow,  or  inflicted  for  the  expiation  of  sins  committed,  ei  her 
by  himself,  or  some  of  his  family.  It  will  be  seen  how  exact- 
ly this  account  agrees  with  the  instances  before  given  from 
Dr.  Ward. 

The  Pvoleahs  and  Pariars. — The  degraded  Pooleahs  are 
an  abject  and  unfortunate  race,  who,  by  cruel  laws  and  ty- 
rannical customs,  are  reduced  to  a wretched  state  ; while 
the  monkeys  are  adored  as  sylvan  deities,  and  in  some  parts 
of  Malabar,  hare  temples  and  daily  sacrifices.  I have  often, 
says  Forbes,  lamented  the  treatment  of  the  poor  Pooleahs, 
and  the  cruel  difference  made  by  human  laws  between  them 
and  the  pampered  Brahmins.  Banished  from  society,  they 
have  neither  houses  nor  lands,  but  retire  to  solitary  places, 
hide  themselves  in  ditches,  and  climb  into  umbrageous  trees 
for  shelter  ; they  are  not  permitted  to  breathe  the  same  air 
with  the  other  castes,  nor  to  travel  on  a public  road  : if  by 
accident  they  should  be  there,  and  perceive  a Brahmin  or 
Nair  at  a distance,  they  must  instantly  make  a loud  howling, 
to  warn  him  from  approaching  until  they  have  retired,  or 
climbed  up  the  nearesttree.  If  a Nair  accidently  meets  a 
Pooleah  on  the  highway,  he  cuts  him  down  with  as  little  cer- 
emony as  others  destroy  a noxious  animal  ; even  the  lowest 
of  other  castes  n-ill  have  no  communication  with  a Pooleah. 
Hunger  sometimes  compels  them  to  approach  the  villages  to 
exchange  baskets,  fruit,  or  such  commodities  .as  they  may 
have  for  a little  grain,  having  called  aloud  to  the  peasants, 
they  tell  their  wants,  leave  their  barter  on  the  ground,  and 
retiring  to  a distance,  trust  to  the  honesty  ol  the  villagers,  to 
place  a measure  of  corn  equal  in  value  to  the  barter  which 
the  Pooleahs  afterwards  take  away.  Constant  poverty  and 
accumulated  misery  have  entirely  debased  the  human  form. 


OF  THE  HINDOOS.  83 

and  given  a squalid  and  savage  appearance  to  these  unhappy 
beings. 

Yet,  debased  and  oppressed  as  the  Pooleahs  are,  there  ex- 
ists throughout  India  a caste  called  Pariars,  still  more  abject 
and  wretched.  If  a Pooleah,  by  any  accident,  touches  a 
Panar,  he  must  perform  a variety  of  ceremonies,  and  go 
through  many  ablutions,  befpre  he  can  be  cleansed  from  the 
impurity.  With  such  ideas  of  defilement,  no  marriages  are 
contracted  between  the  Pooleahs  and  Pariars,  nor  do  they  eat 
together,  though  the  only  difference  in  their  epicurean  ban- 
quet is,  that  the  Pooleahs  eat  of  all  animal  food,  except  beef, 
and  sometimes  of  that  which  dies  of  itself ; the  Pariars  not 
only  feast  upon  the  dead  carcases,  but  eat  beef  and  carrion 
of  every  kind.  The  Brahmins  of  Malabar  have  thought  pro- 
per to  place  Christians  in  the  same  rank  with  the  Pariars. 

Burning  of  a Widow. — The  following  account  of  the  burn- 
ing of  a Gentoo  woman,  on  the  funeral  pile  of  her  deceased 
husband,  is  taken  from  the  Voyages  of  Stavorinus,  who  was 
an  eye-witness  to  the  ceremony.  “ We  found.”  says  M.  Sta- 
vorinus, “ the  body  of  the  deceased  lying  upon  a couch,  cov- 
ered with  a piece  of  white  cotton,  and  strewed  with  betel- 
leaves.  The  woman,  who  was  to  be  the  victim,  sat  upon  the 
couch,  with  her  face  turned  to  that  of  the  deceased.  She 
was  richly  adorned,  and  held  a little  green  branch  in  her  right 
hand,  with  which  she  drove  away  the  fiies  from  the  body. 
She  seemed  like  one  buried  in  the  most  profound  meditation, 
yet  betrayed  no  signs  of  fear.  Many  of  her  relations  attend- 
ed upon  her,  who,  at  stated  intervals,  struck  up  various  kinds 
of  music. 

“ The  pile  was  made  by  driving  green  bamboo  stakes  into 
the  earth,  between  which  was  first  laid  fire  wood,  very  dry 
and  combustible  ; upon  this  was  put  a quantity  of  dry  straw, 
or  reeds,  besmeared  with  grease  : this  was  done  alternately, 
till  the  pile  was  five  feet  in  height,  and  the  whole  was  then 
streived  with  rosin  finely  powdered. — A white  cotton  sheet, 
which  had  been  washed  in  the  Ganges,  was  then  spread  over 
the  pile,  and  the  whole  was  ready  for  the  reception  of  the 
victim. 

“ The  widow  was  now  admonished  by  a priest,  that  it  was 
time  to  begin  the  rites.  She  was  then  surrounded  by  women, 
who  offered  her  betel,  and  besought  her  to  supplicate  favours 
for  them  when  she  joined  her  husband  in  the  presence  of 
Ram,  or  their  highest  god  ; and  above  all,  that  she  would  sa- 
lute their  deceased  friends,  whom  she  might  meet  in  the  ce- 
lestial mansions. 


34 


HISTORY,  &c. 

“ In  the  mean  time,  the  body  of  the  husband  was  taken 
and  washed  in  the  river.  The  woman  was  also  led  to  the 
Ganges  for  ablution,  where  she  divested  herself  of  all  her  or- 
naments. Her  head  was  covered  with  a piece  of  silk,  and  a 
cloth  was  tied  round  her  body,  in  which  the  priests  put  some 
parched  rice. 

“ She  then  took  a farewell  of  her  friends,  and  was  conduc- 
ted by  two  of  her  female  relations  to  the  pile.  When  she 
came  to  it,  she  scattered  flowers  and  parched  rice  upon  the 
spectators,  and  put  some  into  the  mouth  of  the  corpse.  Two 
priests  next  led  her  three  times  round  it,  while  she  threw 
rice  among  the  by-standers,  who  gathered  it  up  with  great 
eagerness.  The  last  time  she  went  round,  she  placed  a little 
earthen  burning  lamp  to  each  of  the  four  corners  of  the  pile, 
then  l:iid  herself  down  on  the  right  side,  next  to  the  bod}', 
which  she  embraced  with  both  her  arms,  a piece  of  white 
cotton  was  spread  over  them  both,  they  were  bound  together 
with  two  easy  bandages,  and  a quantity  of  fire-wood,  straw, 
and  rosin,  was  laid  upon  them.  In  the  last  plate,  her  nearest 
relation,  to  whom,  on  the  banks  of  the  river,  she  had  given 
her  nose-jewels,  came  with  a burning  torch,  and  set  the  straw 
on  fire,  and  in  a moment  the  whole  was  in  a flame.  The 
noise  of  the  drums,  and  the  shouts  of  the  spectators,  were 
such,  that  the  shrieks  of  the  unfortunate  woman,  if  she  uttered 
any,  could  not  have  been  heard. 

F rom  an  oflicial  document  it  appears,  that  in  the  year  1815, 
between  400  and  600  widows,  of  the  province  of  Bengal,  had 
voluntarily  sacrificed  themselves  on  the  funeral  piles  of  their 
husbands  ; in  1816,  upwards  of  600  ; and  in  1817,  706. 

Burying  alive. — The  cremation  of  Hindoo  widows  with  the 
bodies  of  their  deceased  husbands  is  now  no  longer  doubted  ; 
but  it  is  more  difficult  to  befieve,  that  men  in  the  prime  of 
life,  and  surrounded  by  every  blessing,  should  voluntarily  de- 
sire to  immolate  themselves  to  their  deities,  and  be  buried 
alive ; it  is  no  uncommon  sacrifice  among  the  tribe  of  Go- 
sannees,  and  other  Hindoo  devotees.  “A  short  time  before 
I took  charge  of  Dhuboy,”  says  Forbes,  “a  young  man  in- 
sisted on  being  interred  alive  near  the  temple  at  the  Gate  of 
Diamonds  ; and  soon  afterwards  another  performed  the  same 
sacrifice,  about  half  a mile  without  the  English  districts,  be- 
cause 1 refused  him  permission  to  do  it  in  his  native  village  ; 
for  neither  is  this  self  immolation,  the  cremation  of  women, 
nor  any  other  act  of  suicide  allowed  within  the  Company’s 
territories.  These  solemn  sacrifices  are  ahvays  performed 
in  the  presence  of  many  witnesses,  and  during  the  celcbra- 


OF  THE  HINDOOS.  G5 

tion  of  various  religious  rites  and  ceremonies  by  the  Brah- 
mins.” ^ 

On  such  a sacrifice  being  announced,  a large  crowd  assem- 
ble ; a round  pit  is  dug,  of  a depth  sufficient  for  a man  to 
stand  upright,  into  which  the  self-devoted  victim  descends, 
and  the  earth  is  gradually  thrown  on,  until  it  entirely  covers 
him.  A tomb  of  solid  masomy  is  immediately  erected  over 
his  head,  and  solemn  rites  and  flowery  offerings  are  perform- 
ed at  stated  periods,  in  memory  of  a saint,  who  is  supposed  to 
have  rendered  an  acceptable  sacrifice  to  the  destructive 
power,  or  some  other  deity  in  the  Hindoo  mythology. 

The  practice  of  destroying  infants  is  very  common  in  India, 
•“particularly  amongst  the  inhabitants  of  Orissa,  and  of  the  eas- 
tern parts  of  Bengal,  where  they  frequently  offer  their  chil- 
dren to  the  goddess  Gunga.  Mr.  Ward  relates  the  following 
shocking  custom  as  prevalent  principally  in  the  northern  dis- 
trict of  Bengal  ; — 

If  an  infant  refuse  the  mother’s  breast,  and  decline  in 
health,  it  is  said  to  be  under  the  influence  of  some  malignant 
spirit.  Such  a child  is  sometimes  put  into  a basket,  and  hung 
up  in  a tree  where  this  evil  spirit  is  supposed  to  reside.  It 
is  generally  destroyed  by  ants,  or  birds  of  prey  ; but  some- 
times perishes  by  neglect,  though  fed  and  clothed  daily.  If 
it  should  not  be  dead  at  the  expiration  of  three  days,  the 
mother  receives  it  home  again,  -and  nurses  it ; but  this  seldom 
happens.  The  late  Mr.  Thomas,  a missionary,  once  saved 
and  restored  to  its  mother,  an  iufiut  which  had  fallen  out  of  a 
basket,  at  Bholahatu.  near  Malda,  at  the  moment  a jackal  was 
running  away  with  it.  As  this  gentleman  and  Mr.  Carey 
were  afterwards  passing  under  the  same  tree,'  they  foural  a 
basket  hanging  in  the  branches,  containing  the  skeleton  of 
another  infant,  which  had  been  devoured  by  ants.  The  cus- 
tom is  unknown  in  many  places  ; but  it  is  to  be  feared,  is  too 
common  in  others. 

In  the  north  western  parts  of  Hindoost’hanu,  tire  horrid 
practice  of  sacrificing  female  children  as  soon  as  born,  h.as 
been  known  from  time  immemorial.  The  Hindoos  ascribe 
this  custom  to  a prophecy  delivered  by  a Bramhun  to  Dwee- 
pusinghu,  a raju-pootu  king,  that  his  race  would  lose  the 
sovereignty  through  one  of  his  female  posterity.  Another 
opinion  is,  that  this  shocking  pr.actice  has  arisen  out  of  the  law 
of  marriage,  which  obliges  the  bride’s  father  to  pay  almost 
divine  honours  to  the  bridegroom  ; hence  persons  of  high 
cast,  unwilling  thus  to  humble  themselves  for  the  sake  of  a 
daughter,  destroy  the  infant.  In  the  Punjab,  and  neighbouring 


f!G  HISTORY,  <^c. 

districts,  to  a great  extent,  a castof  Silkhs,  and  theraju-pootus, 
as  well  as  many  ofthe  Bramhuns,  and  other  casts,  murder  their 
female  children  as  soon  as  born.  Dr.  Ward  made  particular 
inquiry  into  the  extent  of  these  murders  ; but  as  the  crime  is 
perpetrated  in  secret,  was  not  able  to  procure  very  exact  in- 
formation. A gentleman,  whose  information  on  Indian  cus- 
toms is  very  correct,  informed  him  that  this  practice  was,  ifit 
is  not  at  present,  universal  among  all  the  raju-poots,  who,  he 
supposed,  destroy  all  their  daughters  ; he  expressed  his  fears, 
that,  notwithstanding  their  promises  to  the  Government  of  Bom- 
bay, made  in  consequence  of  the  very  benevolent  exertions 
of  Mr  Duncan,  the  practice  is  almost  generally  continued. 

But  perhaps  the  most  destructive  practice  observed  by 
these  wretched  f-natics,  is  that  of  dying  under  the  wheels  of 
Jiignunnat’hu’s*  car.  Dr.  Ward  observes,  that  amongst  the 
immense  multitudes  assembled  at  the  drawing  of  this  car,  are 
numbers  afflicted  with  diseases,  and  others  involved  in  worldly 
troubles,  or  worn  out  with  age  and  neglect.  It  often  happens 
that  such  persons,  after  offering  up  a prayer  to  the  idol,  that 
they  may  obtain  happiness  or  riches  in  the  next  birth,  cast 
themselves  under  the  wheels  of  the  car,  and  are  instantly 
crushed  to  death.  Great  numbers  of  these  cars  are  to  be 
seen  in  Bengal  ; and  every  year,  in  some  place  or  other,  per- 
sons thus  destroy  themselves.  At  Jugunnat’hu,  in  Orissa, 
several  perish  annually.  Many  are  accidentally  thrown  down 
by  the  pressure  of  the  crowd,  and  are  crushed  to  death. 
The  victims  who  devote  themselves  to  death  in  these  forms 
have  an  entire  confidence  that  they  shall,  by  this  meritorious 
act  of  self  murder,  attain  to  happiness. 

We  must  pass  over  many  other  cruel  and  absurd  ceremonies 
of  the  Hindoo  mvthology,  or  barely  mention  them  : — Human 
sacrifices  ; sacrifices  of  bulls,  horses,  asses,  burnt  and  bloody 
sacrifices  of  various  kinds  ; ridiculous  vows,  extreme  fasting  ; 
incessant  repetition  of  the  name  of  some  god  ; hanging  lamps 
in  the  air  ; sitting  on  dead  bodies  ; ceremonies  for  removing, 
subduing,  and  destroying  enemies  ; voluntary  suicides,  drown- 
ing in  the  Ganges  ; persons  casting  themselves  from  precipi- 
ces, h inging  by  hooks  fastened  in  their  sides  ; ascetics  suffer- 
ing themselves  to  be  devoured  by  wild  beasts  in  the  forests  ; 
perishing  in  cold  regions,  &.c.  all  of  which  are  related  with 
great  feeling  and  minuteness  by  Dr.  Ward,  who  gives  the  fol- 
lowing calculation  relative  to  the  number  of  Hindoos  who  an- 
nually perish,  the  victims  of  a blind  .and  cruel  superstition. 

* Tliis  name  is  written  differently  by  different  writers.  The  one 
best  known  in  this  country  is  Juggernaut. 


OF  THE  HINDOOS.  87 

Widows  btirnt  alive  on  the  funeral  pile,  in  Hindoost’- 

hanu,  .....  5000 

Pilgrims  perishing  on  the  roads  and  at  sacred  places,*  4000 
Persons  drowning  themselves  in  the  Ganges,  or  buried 

or  burnt  alive  ....  500 

Children  immolated,  including  the  daughters  of  the  ra- 

jn-pootus  ....  500 

Sick  persons  whose  death  is  hastened  on  the  banks  ol 

the  Ganges!  ....  500 


Total,  10,500 


In  addition  to  what  has  already  been  stated  relative  to  the 
speculative  theories  of  the  Hindoo  Mythology,  we  may  add 
some  account  of  their  more  practical  and  obvious  doctrines.] 

* “ Buddrutky  in  Orissa,  May  30tA,  1806.  We  know  that  we  are 
approaching  J uggernaut  (and  yet  we  are  more  than  fifty  miles  from 
it)  by  the  human  bones  whicli  we  have  seen  for  some  days  strewed 
by  the  way.  At  this  place  we  have  been  joined  by  several  large 
bodies  of  pilgrims,  perhaps  2000  in  number,  who  have  come  from 
various  parts  of  Northern  India.  Some  old  persons  are  among  them, 
who  wish  to  die  at  Juggernaut.  Numbers  of  pilgrims  die  on  the 
road;  and  their  bodies  generally  remain  unburied.  On  a plain^ 
by  the  river,  near  the  pilgrims’  caravansera  at  this  place,  there  are 
rnore  than  a hundred  skulls.  The  dogs,  jackalls,  and  vultures  seem 
to  live  here  on  human  prey. 

' Jug'^etnaul,  i4lh  June.  I have  seen  Juggernaut.  The  scene  at 
Biiddruck  is  but  the  vestibule  to  Juggernaut.  No  record  of  an- 
cient or  modern  history  can  give,  1 think,  an  adequate  idea  of  this 
valley  of  death  ; it  may  be  truly  compared  to  the  ‘ valley  of  Hin- 
nom.’  I have  also  visited  the  sand  plains  by  the  sea,  in  some  pla- 
ces whitened  with  the  bones  of  the  pilgrims  ; and  another  place,  a 
little  way  out  of  the  town,  called  by  the  English  ‘ the  Golgotha,’ 
where  the  dead  bodies  are  usually  cast  forth,  and  where  dogs  and 
vultures  are  ever  seen. 

'•  Juugernaid  ‘i\st  June.  I have  beheld  another  distressing  scene 
this  morning  at  the  place  of  skulls  ; a poor  woman  lying  dead  or 
nearly  dead,  and  her  two  children  by  her,  looking  at  the  dogs  and 
vultures  which  were  near.  The  people  passed  by 'without  noticing 
the  children.  I asked  them  where  was  their  home.  They  said  they 
‘ had  no  home  but  where  their  mother  was.’  O,  there  is  no  pity  at 
J uggernaut  ! no  tenderness  of  heart  ir^Moloch’s  kingdom.” — Buch- 
anan's Researches  in  India^ 

A person  who  has  liveiTs.everal  years  near  the  temple  of  Jugun- 
nat’hu,  in  Orissa,  in  a letter  to  Dr.  Ward, says,  ‘I  cannot  pronounce 
on  the  numbers  who  actually  perish  at  Jugunnat’hu,  and  on  their 
way  thither;  in  some  years  they  do  not  amount  to  more  than  two 
hundred  perhaps  ; but  in  others  they  may  exceed  2000.’ 

! A gentleman,  whose  opinion  is  of  great  weight,  says,  ‘I  believe 
this  estimate  is  far  below  the  truth.’ 


88 


HISTORY, 


The  preceding  summary  from  page  75,  is  taken  from  the  ac- 
count of  Dr.  Ward  and  other  writers.  We  now  return  to  our 
abridgment. 

Of  the  Transmigration  of  Souls. — After  death,  the  person  is 
conveyed  by  the  messengers  of  Yumu  through  the  air  to  the 
place  ofjudgtnent.  x\fter  receiving  his  sentence,  he  wanders 
about  the  earth  for  twelve  months,  as  an  aerial  being  or  ghost: 
and  then  takes  a body  suited  to  his  future  condition,  whether 
he  ascend  to  the  gods,  or  suffer  in  a new  body,  or  be  hurled 
into  some  hell  : this  is  the  doctrine  of  several  Poorunus. — 
Others  maintain  that  immediately  after  death  and  judgment, 
the  person  sufl’ers  the  pains  of  hell,  and  removes  bis  sin  by 
suffering  ; and  then  returns  to  the  earth  in  some  bodily  form. 

The  faith  of  the  Hindoos  in  the  doctrine  of  the  transmi- 
gration of  souls  often  appears  in  their  conversation  ; especial- 
ly when  either  prosp.erous  or  adverse  circumstances  have  a- 
riseri  in  a family.  ^Vhen  a person  in  deep  sorrow  for  the  loss 
of  a child,  is  addressed  by  another  on  the  subject,  the  for- 
mer perhaps  utters  her  grief  in  some  such  words  as  these  : — 
‘ What  have  I done,  that  1 am  thus  grievously  afflicted  ? — 
When  I examine  my  life  from  my  childhood,  I cannot  see  that 
I have  done  any  harm.  W'hy  then  does  god  thus  afflict 
me  ? Why  did  he  give  me  a child  ? Why  did  he  take  it 
away  !’ — She  next  vents  her  grief  in  a torrent  of  abuse  on 
Yumu  : — ‘ Oh  ! Yumu  ! What  did  1 do  to  thee  ? I am  sure 
I never  injured  thee.  Thou  knowest  that  1 have  none  else  : 
I am  in  this  world  like  a blind  creature  : this  child  was  my 
staff, — and  thou  hast  taken  him  away.  O thou  wicked  Yumu  ! 
— 1 will  put  a wisp  office  in  thy  face.  I will  flog  thee  with 
the  broom. — My  breast  is  rent  with  grief.’  Another  female 
now  joins  her,  and  says,  ‘ Oh  ! sister  ! What  ! is  your  child 
gone  ? Ah  ! Ah  ! Ah  ! — that  vile  Yumu — he  is  full  of  in- 
justice. If  I could  see  him,  I would  cut  him  into  a thousand 
pieces.  He  has  taken  all  mine  ; but  he  has  left  you  one. — 
Ah  ! if  I were  stone,  I should  split  into  pieces  ; but  I am 
earth — only  flesh  and  blood,  and  therefore  I am  sunk  into 
nothing.  But  why  do  I thus  complain  ? I am  not  singular  ; 
every  one’s  house  is  plundered.’  Another  person  now  comes 
in,  and  says,  ‘ Why  do  you  blame  Yumu  ? What  fault  has  he 
done  ? in  former  births  you  must  have  committed  many 
crimes  ; otherwise  I cannot  see  why  you  should  suffer  in  this 
dreadful  manner  ; you  have  done  nothing  but  works  of  merit 
in  this  birth.  Y’ou  must  have  injured  someone’s  child  in  a 
former  birth,  and  now  yours  is  taken  from  you.  Yumu  has 
ione  nothing  wrong.  He  is  justice  itself.  He  never  errs. 


OF  THE  HINDOOS. 


89 


Nor  ought  you  to  think  it  extraortiinary  that  a person  dies. — 
It  is  more  extraordinary  that  a person  desires  to  live.  If  you 
confine  a bird  in  a cage,  though  you  cherish  him  with  the 
greatest  care,  if  the  door  be  open  he  flies  away.  But  though 
there  are  nine  openings  in  the  body  by  which  the  soul  may 
make  its  escape,  and  though  the  person  be  suffering  the  deep- 
est distress,  yet  the  soul  is  not  willing  to  depart  ; this  desire 
of  life  is  more  wonderful  than  death  itself.  When  the  soul 
has  taken  its  flight,  then,  why  should  you  think  it  such  an  ex- 
traordinary thing  ? You  are  sufl'ering  for  the  sins  of  many 
former  births  ; which  sins,  like  a shadow  will  pursue  you, 
go  where  you  will,  and  assume  whatever  shape  you  may,  till 
they  be  expiated  by  suffering.  If  this  were  not  so,  why  is  it 
that  a good  man  suffers,  while  a wicked  man  is  raised  to  the 
pinnacle  of  prosperity  ? If  men  suffered  only  for  the  sins  of 
this  life,  the  good  would  have  nothing  but  happiness,  and  the 
wicked  nothing  but  sorrow. 

When  the  Hindoos  see  any  of  the  animals  used  cruelly,  es- 
pecially cows,  they  exclaim  ; — ‘ Ah  ! how  many  sins  must 
that  creature  have  committed  in  a former  birth  ! They  say 
the  same  if  they  see  a dog  eating  ordure.  When  they  see  a 
dog  riding  with  his  master  in  his  palanqueen,  they  say, ‘True 
thou  art  born  a dog,  but  some  good  works  have  made  thy  fate 
tolerable.’ 

Judgment  of  Men  after  death. — .\tthe  extremity  of  the  earth 
southwards,  floating  on  the  waters,  is  Sungyumunee,  the  res- 
idence of  Yumu,  the  judge  of  the  dead,  and  of  his  recorder 
Chitru-gooptu  ,and  his  messengers.  Yumu  has  four  arms,  is 
of  a dark  colour,  with  his  eyes  like  the  petal  of  the  water  lily: 
in  his  hands  he  holds  a shell,  a discus,  a club,  and  a lotus;  D 
rides  on  Gurooru  ; wears  a golden  poita,  and  pearl  ear-r'-’S®  ’ 
and  has  a crown  on  his  head,  and  a garland  of  flowe^^*  round 
his  neck.  Chitru-gooptu,  the  recorder,  and  Yt-’^i^u’s  attend- 
aijts,  appear. in  the  most  pleasing  forms. 

Those  who  perform  works  of  merit  are  led  Yumu’s  pal- 
ace along  the  most  excellent  roads,  f^-i^ume  parts  of  which 
the  heavenly  courtezans  are  set-u  dancing  br  singing ; and  gods, 
gundhurvus,  &uc.  are  heard  chanting  the  praises  of  other  gods; 
in  others,  showers  of  flowers  are  falling  from  he.aven  ; in  oth- 
er parts  are  houses  containing  cooling  water,  and  excellent 
food  ; pools  of  water  covered  with  nymphoeas  : and  trees, 
affording  fragrance  by  their  blossoms  and  shade  by  their  leaves. 
The  gods  are  seen  to  pass  on  horses  or  elephants,  with  white 
umbrellas  carried  over  them  ; or  in  palanqueeus  or  chariots, 
fanned  with  the  chamuras  of  the  gods  : while  the  devurshees 

H 2 


are  chanting  their  praises  as  they  pass  along.  Some,  by  the 
glory  issuing  from  their  bodies,  illume  the  ten  quarters  of  the 
world. 

Yumu  receives  the  good  with  much  affection,  and,  feasting 
them  with  excellent  food,  thus  addresses  them: — -Ye  are 
truly  meritorious  in  your  deeds  ; ye  are  wise  : by  the  power 
of  your  merits  ascend  to  an  excellent  heaven.  He  who,  born 
in  the  world,  performs  meritorious  actions,  he  is  my  father, 
brother  and  friend.’ 

The  wicked  have  688,000  miles  to  travel  to  the  palace  of 
Yumu,  to  receive  judgment.  In  some  places  they  pass  over 
a pavement  of  fire  ; in  others  the  earth  in  which  their  feet 
sink  is  burning  hot  ; or  they  pass  over  burning  sands,  or  over 
stones  with  sharp  edges,  or  burning  hot  ; sometimes  showers 
of  sharp  instruments,  and  at  others  showers  of  burning  cinders, 
or  scalding  water,  or  stones  fall  upon  them  ; burning  winds 
scorch  their  bodies  ; every  now  and  then  they  fall  into  con- 
cealed wells  full  of  darkness,  or  pass  through  narrow  passages 
filled  with  stones,  in  which  serpents  lie  concealed  ; sometimes 
the  road  is  filled  with  thick  darkness  ; at  other  times  they 
pass  through  the  branches  of  trees,  the  leaves  of  which  are 
full  of  thorns  ; again  they  walk  over  broken  pots,  or  over 
hard  clods  of  earth,  bones,  putrifying  flesh,  thorns,  or  sharp 
spikes  ; they  meet  tygers.  jackals,  rhinoceroses,  elephants, 
terrible  giants,  &c.  ; and  in  some  parts  they  are  scorched  in 
the  sun  without  obtaining  the  least  shade.  They  travel  na- 
ked ; their  hair  is  in  disorder  ; their  thrbat,  lips,  &c. 
are  parched  ; they  are  covered  with  blood,  or  dirt  ; some  wail 
and  shriek  as  they  pass  along  ; others  are  weeping  ; others 
baye  horror  depicted  on  their  countenances  : some  are  drag- 
ge<t»t^ng  by  leathern  thongs  tied  round  their  necks,  waists, 
or  haii(t>,;others  by  cords  passed  through  holes  bored  in 
theiF-npses^NQthers  by  the  hair,  the  ears,  the  neck,  or  the 
heels  ; an<l,otnfers  are  carried,  having  their  heads  and  legs 
tied  togetherr"-<lj,  arriving  at  the  palace,  they  behold  Yumu 
clothed  with  terror,  T«-a,bundred  and  forty  miles  in  height; 
his  eyes  distended  like  a water  ; of  a purple*  colour, 

with  rays  of  glory  issuing  from  his  body  ; his  voice  is  loud  as 
the  thunders  at  the  dissolution  of  the  universe  ; the  hairs  of 
his  body  are  each  as  long  as  a palm  tree.  ; a flame  of  fire  pro- 
ceeds from  his  mouth  ; the  noise  of  the  drawing  of  his  breath 
is  greater  than  the  roarins  of  a tempest ; his  teeth  are  exce^ 
ingly  long,  and  his  nails  like  the  fan  for  winnowing  corn,  /'•n 
his  right  band  he  holds  an  iron  club  ; his  garment  is  y ani- 
mal’s skin  ; and  he  rides  on  a terrific  buffalo.  Chitp^oop- 


OF  THE  HINDOOS. 


91 


tu  also  appears  as  a terrible  monster,  and  makes  a noise  like 
a warrior  when  about  to  rush  to  battle.  Sounds  terrible  as 
thunder  are  heard,  ordering  punishments  to  be  inflicted  on  the 
ofl'enders.  At  length  Yumu  orders  the  criminals  into  Ins' pre- 
sence, and  thus  addresses  them  ; — ‘ Did  you  not  know  that  I 
am  placed  above  all,  to  award  happiness  to  the  good,  and  pun- 
ishment to  the  wicked  ? Knowing  this,  have  you  lived  insiny? 
have  you  never  heard  that  there  were  different  hells  for  the 
punishment  of  the  wicked  ? Have  you  never  given  your 
minds  to  religion  ? To-day,  with  your  osvn  eyes,  you  shall 
seethe  punishment  of  the  wicked.— From  yoogu  to  yoogu 
stay  in  these  hells  ; — You  have  pleased  yourselves  in  sinful 
practices  ; endure  now  the  torments  due  to  these  sins.  What 
will  weeping  avail  ? Yumu  next  directs  Chitru-gooptu  to  ex- 
amine into  the  offences  of  the  criminals,  who  now  demand  the 
names  of  the  witnesses  : let  such,  say  they,  appear,  and  give 
their  evidence  in  our  presence.  Yumu  smiling,  though  full 
of  rage,  commands  Sooryu  (1),  Chundru  (2),  Puvunu  (3), 
Ugnee  (4),  Akashu  (5),  Prit’hivee  (6),  Vuroonu  (7),  Tit’hee 
(8),  Didu,  (9),  Ratree  (10),  Pratu-kulu  (H),  Sundhya-kalu 
(12),  and  Dhurma  (13),  to  appear  against  the  prisoners,  who, 
hearing  the  evidence,  are  struck  dumb,  and  remain  trembling 
and  stupified  with  fear.  Yumu,  then  gnashing  his  teeth, 
beats  the  prisoners  with  his  iron  club  till  they  roar  with  an- 
guish ; after  which  he  drives  them  to  different  hells. 

Of  future  happiness.-— 'The  s^astrus  teach  that  there  are 
four  kinds  of  happiness  after  de^h  -.  1.  That  possessed  in  the 
heavens  of  the  gods  ; — 2.  That  when  the  person  is  deified  ; 
— 3.  That  which  arises  froth  iFw^ling  in  the  presence  of  the 
gods  and,  4.  In  absorption.  In  the  three  first,  the  person 
is  subject  to  future  birth,  but  not  in  the  last.*  The  three  first 
are  obtained  by  works  ; the  last  by  divine  wi-sdom. 

The  descriptions  which  the  Pooranus  give  of  the  heavens 
of  the  gods  are  truly  in  the  eastern  style  ; all  things,  even  the 
beds  of  the  gods  are  made  of  gold  and  precious  stones.  AH 
the  pleasures  ot  these  heavens  are  exactly  what  we  should 
expect  in  a system  formed  by  uninspired  men  : like  the  par- 
adise of  Mahomet,  they  are  houses  of  ill  fame,  rather  than 
places  of  rewards  for  ‘ the  pure  in  heart.’  Here  the  vicious 

(1)  The  Sun.  (2)  The  Moon.  (3)  Wind. 

(4)  Fire.  (5)  Aether.  (6)  Earth.  (7)  Water. 

(8)  a lunar  day.  (9)  Day.  (10)  Night.  (1 1)  Morning. 

(12)Evening.  (13)  A representative  of  Yumu. 

All  the  elements,  and  the  divisions  of  time,  are  thus  called  upon  t» 
witness  against  the  prisoner. 


92 


HISTORY,  ki. 


passions  are  personified,  or  rather  deified  : — The  quarrels  and 
licentious  intrigues  of  the  gods  fill  these  places  with  perpetual 
uproar  ; w hile  their  importunities  are  described  with  the  same 
literality  and  gross  detail,  as  similar  things  are  talked  of  among 
these  idolaters  on  earth.  It  would  be  a flagrant  insult  to  com- 
pare these  heavens  with  the  place  which  our  Saviour  went 
to  prepare  for  his  disciples  ; but  the  serious  inquirer  after 
truth  will  be  struck  with  this  additionftl  proof  that  the  Chris- 
tian religion  is  ‘ worthy  of  all  acceptation.’ 

The  Hindoos  profess  to  have  a great  reliance  upon  the 
merit  of  their  works,  though  they  do  not  depend  upon  any  one 
ceremony  to  procure  future  happiness  ; one  Hindoo  travel* 
to  the  south,  another  to  the  north,  to  obtain  some  salvation- 
giving charms  : but,  after  all,  he  listens  to  any  new  nostrum 
with  ai  much  eagerness  as  though  he  had  hitherto  done  noth- 
ing towards  obtaining  heaven.  As  a person’s  continuance  in 
heaven  depends  on  the  quantity  of  his  merit,  this  may  be 
another  reason  why  a Hindoo  performs  so  many  different 
works  to  obtain  the  same  thing. 

Of  future  punishment. — The  Shree-bhaguvutu  contains  the 
following  account  of  the  punishment  endured  in  different 
hells  : — The  persons  guilty  of  adultery  or  fornication,  the 
thief,  and  the  stealer  of  children,  are  to  be  cast  into  the  hell 
Tamisru,  and  continually  famished  and  beaten.  He  who  de- 
frauds others,  is  to  be  cast  into  a hell  of  darkness.  The  proud 
person,  who  also  neglects  the  ceremonies  of  religion,  is  to  be 
tormented  by  the  animal  Rooroo.  The  glutton,  who  has  also 
been  guilty  of  destroying  animals,  is  to  be  thrown  into  a hell 
of  boiling  oil.  He  who  disregards  the  vedu  and  Bramhuns, 
is  to  be  punished  in  a hell  of  burning  metal  for  3,500,000 
years.  He  who  injures  a man  of  superior  order,  is  to  be  torn 
by  swine.  The  unmerciful  are  to  be  tormented  by  snakes, 
flies,  deer,  birds,  lice,  wasps,  &c.  The  Bramhuns,  Bramhu- 
nee,  Brumhucharee,  voishyu,  a king,  who  drinks  spirits,  shall 
be  thrown  into  pans  of  liquid  fire.  He  who  despises  a reli- 
gious devotee,  shall  be  punished  by  sticking  fast  in  mud,  with 
his  head  downwards.  He  who  kills  a man,  and  offers  him  to 
the  gods  ; and  he  who  devours  any  animal,  without  having 
slain  it  in  sacrifice,  are  to  be  fed  on  flesh  and  blood.  He  who 
betrays  and  afterwards  destroys  a person,  is  to  be  pierced 
with  spears  and  arrows.  The  person  who  causes  sorrow  to 
others,  is  to  be  bitten  by  snakes  with  five  beads.  He  who  is 
inhospitable  to  guests,  must  have  his  eyes  torn  out  by  vultures 
and  other  ravenous  birds.  The  covetous  are  to  be  fed  with 
impure  substances.  He  who  eohabits  with  a woman  of  another 


OF  THE  HINDOOS. 


93 


^ Oiwt,  or  a virgin,  or  the  wife  of  another  man,  is  to  be  inclosed 
^ in  the  arms  of  an  iron  female  image  made  red  hot.  Theperson 
• who  professes  different  religions,  and  is  familiar  with  all  ca'^ts, 
’>  is  to  be  punished  by  being  continually  cast  down  from  lofty 
trees.  Thehramhun  who  commits  adultery  with  the  wife  ofa 
bramhun,  is  to  be  fed  with  blood.  Highway  robbers,  those 
w’ho  burn  houses,  or  poison  others,  are  to  be  bitten  by  dogs 
with  enormous  teeth.  False  witnesses  are  to  be  cast  from 
rocks  too  miles  high. 

The  ntimber  of  Hindoo  Mendicants  is  said  to  be  very  great. 
I'he  regular  sects  are  only  three  already  noticed  ; but  there 
are  some  who  are  a kind  of  irregular  tribes  or  casts,  as  the 
Bouddhus,  the  Joinus,  the  Shikhs,  and  the  followers  of  Choit- 
unyu,  &c.  The  religious  notions  of  all  these  sects,  are,  in 
substance,  the  same — one  great  mass  of  idolatry  and  mysti- 
cism. The  object  of  worship  is  the  same  throughout  India, 
Tartary.  China,  Japan,  the  Burman  Empire,  Siam,  and  the 
Indian  Isles,  with  only  some  unimportant  variations  in  the 
forms.  Some  of  the  Hindoo  sects,  however,  have  a few  doc- 
trines peculiar  to  themselves. 

The  followintr  is  an  Analysis  of  all  the  Hindoo  sects  extrac- 
ted from  the  Vidwunmodu-Turunginse,  a work  by  Chirun- 
, jeevu  : — 

This  work  begins  with  the  following  invocation  to  Doorga  : 
— ‘ May  she  who  removes  the  darkness  of  the  mind,  who  is 
revealed  from  everlasting,  who,  though  invisible,  exists  on 
the  earth,  who  enlightens  the  ignorant,  whose  forehead  is 
I adorned  with  the  crescent,  the  fixed  rays  of  whose  body  re- 
semble the  lightning,  whose  body  is  like  the  clouds — descend 
into  my  mind.’ 

Then  follows  an  account  of  the  author’s  family' ; after  which 
the  author  introduces  the  reader  to  the  court  of  Dukshu.king 
of  Gouru,  where  the  priest  of  the  king,  and  a number  of  learn- 
ed men,  are  assembled  in  the  presence  of  the  monarch. 

In  the  first  place,  the  master  of  the  ceremonies  announces 
to  the  monarch  the  approach  ofa  Voishnuvu,  in  the  following 
words  : ‘ May  it  please  your  majesty,  the  person  now  ap- 
proaching wears  the  mark  of  his  sect,  extending  from  the  tip 
of  his  no.se  to  the  centre  of  his  head  ; has  the  representations 
of  the  weapons  ofVishnoo  impressed  on  his  body  ; is  clothed 
in  yellow  garnrents,  and  wears  anitcklace  oftoolusee  beads  : 
he  has  purified  his  hody  by  bathing.  &c.  and  repeats  the  name 
Huree,  Huree,  ns  he  comes.’  The  Voishnuvu  now  approach- 
es the  king,  and  says,  * May  Vishnoo  enter  thy  mind  ; — 
he  on  whom  Shivu  and  all  the  gods,  sitting  as  yogees,  medi- 


94 


HISTORY,  .tc. 


tate  ; he  who  dwells  in  Voikoont’hu  ; he  who  fills  the  uni- 
verse, hut  remains  invisible  ; and  whose  body  resembles  that 
of  Brnmha.’ — Saying  this  he  takes  his  seat  in  the  assembly. 

The  master  of  the  ceremonies,  seeing  a Shoivii  approaching 
mentions  him  to  the  king  in  these  words  : — ‘ The  excellent 
person  who  is  now  coming,  has  his  hair  bound  up  as  a tur- 
ban round  his  head  : is  girt  rouad  the  waist  with  a tiger’s 
skin  ; is  covered  with  ashes  ; and  his  head,  neck,  and  arms, 
are  surrounded  with  roodrakshu  bead-rolls.  The  Shoivu, 
entering  the  presence  of  the  king,  pronounces  the  following 
blessing  : — ' May  Shunkuru,  who  instructs  the  world  ; whose 
praises  are  celebrated  in  the  vedus,  tuntrus,  and  the  poora- 
nus  ; who  is  the  object  of  meditation  to  the  y ogee  ; who  directs 
the  gods  in  the  work  of  creation  ; ^vho,  though  invisible,  for 
the  preservation  of  the  world  becomes  visible;  who  medi- 
tates on  his  own  qualities — may  he  preserve  thee.’  After 
which,  he  takes  his  place  in  the  assembly. 

The  pundit  next  announces  a Shaktn,  thus  : — ‘ He  who  now 
approaches,  comes  like  the  full  moon,  with  a java  flower  in 
the  air,  a garland  of  mullika  flowers  encircling  his  neck  ; a 
crescent,  the  mark  of  his  sect,  on  his  forehead;  he  comes 
meditating  on  Doorga.’  The  shaktu  then  addresses  the  king  : 
— ‘ May  she,  on  whom  Huree,  Huru,  and  Brumha  depend  in 
the  work  of  preservation,  destruction,  and  creation  ; she  who 
destroys  the  fear  of  future  birth  ; who  saves  the  three 
worlds  ; who  destroys  the  enemies,,  and  fulfils  the  desires  of 
her  .lisciples — may  this  goddess  preserve  thee.’  Afler  this, 
he  sits  down. 

The  same  person  next  annonnees  a Huree-Hura-dwoituva- 
dee  : — He  who  now  advances,  is  adorned  with  a toolusee 
necklace,  is  covered  with  ashes,  meditates  on  Huree-Huru, 
and  invites  others,  for  the  sake  of  their  salvation,  to  become 
the  disciples  of  this  god.’  He  thus  blesses  the  king  : — • May 
both  Shunkuru  and  V'ishnoo  dwell  in  their  heart,  the  half  of 
whom  is  engaged  in  the  devotions  of  a yogee,  and  near  the 
other  half  sits  Lukshmee  ; he  who  encircles  himself  with 
Ununtu,  (the  king  of  serpents,)  who  rides  on  Gurooru — may 
he,  entering  thy  mind,  preserve  thee.’  Saying  this  he  sits 
down. 

A Noiyayiku  and  a Voisheshiku,  come  hand  in  hand,  and 
are  thus  annotinced — ‘ These  come  viewing  the  assembly 
with  the  utmost  contempt,  the  goddess  oflearning  dancing  on 
their  tongues.’  They  then  salute  the  king  : — ‘ May  God  pre- 
serve thee  ; he  who,  taking  the  forms  of  Brumha,  Vishnoo, 
andShivu,  creates,  preserves,  and  destroys  the  world  : he 


OF  THE  HINDOOS. 


95 


who  influences  all  to  good  and  evil  ; he  whose  will,  whose 
work,  and  whose  wisdom,  are  irresistilile  ; he  who  exists  as 
separate  from  animal  life,  and  who  is  fulness  itself.’ 

The  next  person  introduced  is  a Aleeniangsuku,  who  is  thus 
described  : — ‘ This  man  approaches  with  tlie  marks  of  vows 
and  of  a sacriheer  upon  him,  teaching  his  disciples  the  forms 
of  religion.’  He  thus  blesses  the  monarch  ; — ‘ May  your  Ma- 
jesty always  be  engaged  in  religious  services,  which  raised 
Jndru  to  his  throne,  Sooryu  to  he  monarch  over  the  hosts  of 
heaven  ; and  the  merit  of  which  indeed,  descending  to  thee 
from  a former  birth,  has  now  raised  thee  to  a kingly  throne.’ 
Having  pronounced  this  blessing,  he  sits  down. 

The  master  of  the  ceremonies  next  introduces  a V edantee 
thus  ■ — ' This  person  comes  as  one  wlio  has  renounced  all 
pleasure  ; his  apparel  is  painted  vvith  earth  from  ilie  moun- 
tains, and  in  his  hand  he  holds  a dundee’s  staff ; having  ascen- 
ded the  vessel  which  is  to  carry  him  across  the  ocean  of  this 
world,  he  approaches  as  though  he  were  coming  to  preserve 
from  destruction  this  whole  assembly.”  Addressing  fhc  king, 
the  Vedantee  says,  ‘ May  the  glorious  Being,  who  is  wisdom 
and  joy,  who  is  omnipresent,  the  only  one,  the  everlasting, 
who  is  free  from  passion,  in  whom  the  universe  exists  as  a 
shadow  of  the  sun  in  the  water,  may  he  give  thee  the  know- 
ledge, that  thou  art  the  same  with  him.’  Having  said  this,  he 
sits  down. 

The  next  persons  announced,  are  followers  of  the  SankhyUj 
and  another  of  the  Patuhjulu  school.  They  are  thus  des- 
cribed ; — ‘ These  come  with  bodies  bulky  towards  the  head^ 
and  lean  at  the  extremities  ; professing  similar  sentiments, 
and  meditating  on  realities.  Being  introduced,  he  of  the 
Sankhyu  sect  thus  addresses  the  monarch  : — ‘ May  nature, 
(unaffected  by  spirit,  as  the  water-lily  by  the  water,)  by 
whom,  beginning  with  greatness,  the  universe  was  made, 
prosper  thee.’  The  Patunjula  thus  blesses  the  king  : — ‘ May 
the  king  pursue  pleasure  communicated  by  the  vein  through 
which  the  soul  of  the  yogee,  ascended  to  the  bisilar  suture^ 
from  the  bod3',  and  obtains  final  deliverance.'  He  then  sits 
down. 

A Pouraniku  next  approaches,  and  is  thus  described  : — 

^ Here  comes  a person  full- of  words,  with  a mind  fixed  on 
God,  instructing  others  in  religion*  duty.’  He  thus  addresses 
the  king  : — ‘ May  Xarayiinu  preserve  thee  ; he  who  in  the 
form  of  a fi>h  brought  up  the  vedus  : who  in  that  of  a boar, 
saved  the  earth  ; in  that  of  a tortoise  supports  the  universe  ; 
ib  that  of  a lion  destroyed  a giant  ; in  that  of  a dwarf,  carried 


HISTORY,  &c. 


Sb 

Vamunu  down  to  Patalu  ; in  that  of  Purushoo-Ramu,  destFoy- 
ed  the  kshutrius  ; in  the  form  of  Ramu,  destroyed  Ravunu  ; 
in  that  of  Bulu'iRamu,  called  Robinee  mother  ; in  that  of 
Booddhu,  declared  the  slaughter  of  animals  in  sacrifice  to  be 
unlawful  ; and  who,  in  that  '^f  Kulkee,  at  the  end  of  the  iron 
age.  will  destroy  the  wicked,  and  restore  the  golden  age.’ 
He  then  takes  his  place  in  the  assembly. 

A Jyotishu  next  approaches  the  assembly,  and  is  thus  an- 
nounced : — ‘ Here  comes  a person  acquainted  with  the  fates 
of  men  ; who  can  declare  things  past,  present,  and  to  come  ; 
and  who  meditates  on  the  nine  planets. ’ Addressing  the  king, 
he  says,  ‘ May  Sooryu  make  thee  glorious  like  himself ; may 
Chundru  make  thee  a dispenser  of  joy  like  himself;  may 
Mungulu  bestow  a blessing  on  thee  ; may  Booddhu  give  thee 
wisdom;  may  Vrihusputee  endow  thee  with  learning:  may 
Sookru  give  thee  a knowledge  of  verse  ; May  Shunee  destroy 
thy  incapacity  ; may  Rahoo  remove  the  wickedness  of  thy 
heart ; may  Ketoo  erect  for  thee  the  standard  of  victory.’ 
He  then  takes  his  seat. 

Next  a professor  of  the  Ayoor-vedu  draws  near,  who  is 
thus  described  : — ‘ Behold  a voidyu  ; who  by  his  medical 
knowledge  removes  the  miseries  of  mankind  ; who  gives  joy 
to  a patient,  as  the  full  moon  to  the  spectators  ;.  he  comes  as 
the  afllictor  of  afiliction.’  He  thus  ble,«ses  the  king; — ‘ May 
the  king  possess  faith  in  the  virtue  of  medicine,  which  ren- 
ders the  person  emaciated  by  disease  beautiful  as  a heavenly 
courtezan.’  He  sits  down. 

The  next  person  introduced  is  a grammarian,  who  is  men- 
tioned as  repeating  the  Kalajtu,  (a  giammar  ;)  and  is  announ- 
ced as  the  very  image  oi  Muha  devu,  an  incarnation  of  U untu. 
He  thus  blesses  the  king  : — ‘ May  thy  glory,  O king,  be  pub- 
lished through  the  world  ; be  thou  the  hel[»er  of  all  ; sitting 
on  a firm  seat,  practice  religion  ; compose  differences.’  He 
then  retires  to  the  circle,  and  sits  amongst  the  learned  men. 

An  Unkularu  professor  now  appears,  and  is  thus  introdu- 
ced ; Here  comes  a man  forming  pros"  and  verse  with  great 
ingenuity,  causing  his  words  to  dance  as  he  walks.’  He  thus 
blesses  the  king  : — ‘ Mayest  thou  spend  thy  days  in  the  joy 
arlsinff  fron'  pleasant  conversation  ; conversation  eaibracing 
amorous,  heroic,  tender,  ludicrbus,  disgusting,  wonderful, 
terrific,  and  wrilliful  subjects.’  He  also  takes  his  place. 

An  atheist  apiiroaches  next,  and  is  thus  announced  ; — 

‘ Afraid  of  destroying  life,  here  comes  one  who  sweeps  the 
ground  on  w hich  he  treads  ; and  who  h;  s plucked  ofl’the  hair 
from  his  head.’  He  thus  blesses  the  king  : — ‘ ftlayest  thou 


OF  THE  HINDOOS. 


91 


aft  ver  be  drawn  aside  by  the  words  of  deceivers,  who  wsorship 
the  gods,  and  excite  to  religious  ceremonies  by  the  hopes  of 
future  rewards  ; who  promise  heaven  to  the  sacrificers  of 
animals  ; who  talk  of  objects  invisible.’ 

Hearing  these  words  of  the  atheist,  all  the  assembly  rise 

up,  saying,  ‘ Oh  ! thou  wicked  one  !— Who  art  thou  ? 

VVhence  comest  thou  V 

The  unbeliever  replies  : — ‘ I am  the  sinner;  ye  are  the 
[holy  ; ye  who  fruitlessly  destroy  the  lives  of  sentient  beings!’ 

The  Meemangsuku  replies  : — ‘ The  animals  which  1 des- 
troy in  sacrifice  obtain  heaven  ; the  gods  are  pleased  with 
sacrifices  ; the  sacrificer  likewise  obtains  his  desire  : that 
destruction  of  life  therefore  which  is  commanded  by  the  shas- 
trus,  is  not  criminal.’ 

Unbeliever.  Shocking  ! What  words  are  these  ! Where 
is  heaven  ? Where  are  the  gods  ? Where  are  your  pleasures 
and  sorrows  after  death  ? 

M.  Dost  thou  vilify  the  doctrines  of  the  vedus  and  poora- 
nus  ? 

Unbeliever.  Shall  we  believe  the  words  of  the  deceitful 
vedus  and  pooranus,  which  tell  us  of  things  which  no  eye 
has  ever  seen  ? 

M If  there  be  neither  works  of  merit  nor  demerit,  how 
is  the  existence  of  happiness  and  misery  to  be  accounted  for  ? 

Unbeliever.  Where  are  thy  works  ? Who  has  seen  them, 
or  imitated  them  ? And  if  thou  sayest,  ‘ My  sorrow  or  joy  is 
the  fruit  of actions  <lone  in  former  birth,’  1 affirm,  that  such 
births  never  existed  ; and  that  as  it  respects  joy  and  sorrow, 
they  depart  and  return  like  the  streams  of  a river.  It  is  true, 
however,  that  the  world  is  deceitful. 

Vedantihu.  Oh  1 thou  atheist,  in  affirming  that  the  world 
is  deceitful,  thou  hast  pronounced  justly  ; but  then  thou 
oughtest  to  acknowledge  that  there  is  one  everlasting  and 
true  God  : for  if  there  be  no  truth,  there  can  be  no  falsehood 
wearing  the  appearance  of  truth. 

Unbeliever.  Well,  thy  opinions  resemble  mine  ; but  who 
is  that  Brumhu  of  whom  thou  speakest  ? 

V.  He  remains  in  a state  ofinactivity  ; is  invisible  ; des- 
titute of  qualities  ; omnipresent  ; glorious  ; the  ever-bles- 
sed ; indescribable,  and  unsearchable. 

Unbeliever.  If,  as  thou  confessest,  the  world  is  f.ilse,  what 
uecessity  for  Brumhu,  a God  invisible  and  inactive  ? Where 
is  the  utility  of  such  a being  ? 

The  vedantee,  hearing  this,  remained  silent.  Perceiving 
the  vedantee’s  silence,  the  whole  ass.'imbly  directed  its  at- 

I 


9« 


HISTORY,  &c. 


tention  to  the  Noiyayiku  pundit,  who  filled  with  pride,  thus 
began  : — ‘ What  sayest  thou  ? Why  wilt  thou  attack  others, 
when  thou  hast  no  system  of  thy  own  ? People  laugh  at  the 
man  who  without  perceiving  his  own  error,  charges  with-  er- 
ror the  opinions  of  others  : he  is  like  the  blind  man  who  re- 
proves another  on  acccount  of  the  speck  in  his  eyes.’ 

Unbeliever.  This  man  appears  to  be  ingenious  at  objec- 
tions : however,  hear  me.  The  Madyumiku  philosopher 
says,  that  at  the  dissolution  of  the  universe  only  vacuum  re- 
mains ; the  Yogacharu  contends,  that  two  ideas  cannot  exist 
at  once  in  the  mind,  the  first  being  destroyed  by  the  seqond  ; 
the  Soutrantiku  says,  that  ideas  are  the  images  ofthings  ; ihe 
Voivashiku,  that  all  material  things  are  frail  ; the  Digumvurus 
affirm,  that  the  soul  is  commensurate  with  the  body  ; the 
Charvvakus,  that  man  is  composed  only  ofbody.  I have  de- 
scribed the  opinions  of  these  six  sects,  which  are  all  thus  sum- 
med up  : — there  is  no  heaven,  no  transmigration,  no  hell, 
no  works  of  merit  or  demerit,  no  governor  of  the  world,  no 
creator,  no  preserver,  no  destroyer  ; no  legitimate  evidence 
of  the  truth  of  things  but  that  of  the  senses  ; after  death, 
there  is  neither  joy  nor  sorrow.  All  these  errors  (of  the 
popular  belief)  arise  out  of  the  ignorance  of  men.  Forbear- 
ing to  destroy  animal  life  is  the  most  excellent  of  virtues. — 
Sin  and  pain  are  synonymous  ; mooktee,  or  deliverance,  is 
nothing  more  than  being  independent  of  others  ; heaven  con- 
sists in  bodily  comforts  in  this  life  ; a religious  teacher  is 
therefore  unnecessary. 

The  Noiyayiku  (laughing)  replies,  if  no  evidence  but  that 
of  the  senses  is  to  be  regarded,  why,  w hen  you  are  from 
home,  does  not  your  wife  deem  herself  a widow  ? 

Unbeliever.  We  know  that  we  shall  never  see  the  dead 
again  ; for  we  see  the  lifeless  body  : but  we  have  hope  of 
seeing  a person  return  from  a foreign  country'. 

JV.  Be  it  so,  but  the  fact  is  placed  in  a state  of  uncertain- 
ty, and  why  do  you  not  pronounce  upon  his  death  ? 

Unbeliever.  I can  be  assured  of  his  existence  by  a written 
communication  from  him. 

N.  Well,  then  the  evidence  arising  from  inference  and 
from  sound  is  admitted  : and  indeed  if  the  evidence  of  words 
be  not  regarded,  all  human  intercourse  is  at  an  end,  and  men 
must  preserve  perpetual  silence.  Buttheugh  thou  rejertest 
the  evidence  of  speech,  thou  art  pleased  with  excellent 
words,  and  displeased  with  evil  speech. 

The  unbeliever  was  put  to  silence  for  a short  lime  by 
these  observations  ; at  length  he  said,  Well.  1 admit,  for  ar 

-«k' 


OF  THE  HINDOOS. 


DU 


giiment’s  sake,  that  we  must  receive  the  evidence  arising 
. 'from  inference  and  from  sound  : — but  why  must  we  admit  the. 
existence  of  a God  ? 

1 .V.  From  the  works  of  creation  we  are  constrained  to  in 

for  that  God  exists.  If  you  say  there  is  no  God,  from  whence 
arose  creation  ? 

, Unbeliever.  Why  art  thou  concerned  about  linding  a crea- 
tor for  the  world  ? Does  not  a father  beget  a son,  and  an  ar 
tificer,  according  to  his  ability,  produce  every  kind  of  utensil  V 
A'.  True,  we  see  every  thing  produced  by  human  inge- 
[ nuity  ; but  bow  do  the  trees  grow  in  a forest,  where  no  bu 
man  footsteps  can  be  traced  ? 

Unbeliever.  The  trees  of  the  forest  spring  from  them 
selves,  as  insects  from  a hot-bed. 

! jV.  Then  the  child  may  be  born  without  a father. 

Unbeliever.  Some  animals  are  born  by  the  union  ol  the 
sexes,  as  men,  beasts,  birds,  &c.  Other  things  are  produced 
by  the  union  of  seeds  with  water,  or  with  the  earth,  a.s  trees, 
Sic.  Seeds  fall  from  the  trees,  and  mixing  with  the  earth, 
receive  rain  from  the  clouds,  and  vegetate.  Thus  nature,  in 
various  ways  gives  existence  to  her  different  productions. 

A'.  True,  I see  you  ascribe  to  nature  the  origin  of  things  ; 
but  as  there  is  a necessity  for  the  trees  of  a garden  to  receive 
water  by  the  hands  of  a gardener,  so  the  trees  of  a forest,  I 
see,  are  dependant  on  the  .agency  of  the  clouds.  But  I wish 
to  know  what  you  mean  by  nature  ; is  it  something  inherent 
in  living  substances,  or  distinct  from  them  ? If  you  say  it  is 
inherent,  then  it  will  appear  that  substances  can  form  them- 
selves ; if  you  affirm  that  it  is  distinct,  you  contradict  your 
own  principles,  for  you  maintain  that  nothing  exists  distinct 
from  matter  : or  if  you  say,  that  there  is  something  besides 
matter,  which  is  capable  of  all' things,  then  know  that  this  is 
what  we  call  God.  Therefore  you  cannot  maintain  that  there 
IS  any  thing  distinct  from  the  body. 

I Unbeliever.  You  affirm,  then,  that  there  is  one  God,  who 
is  from  and  to  everlasting,  separate  from  matter,  almighty, 
the  crejitor  of  all.  1 affirm  that  nature  is  almighty,  infinite, 
and  separate  from  matter. 

TheVoiyayiku.  Excellent!  excellent!  You  make  an  end- 
less number  of  works,  and  the  creators  numberless.  1 af- 
firm that  numberless  works  have  one  creator.  I leave  you 
(unbeliever)  to  judge  which  is  the  most  excellent  of  these 
opinions.  To  express  your  opinion  requires  as  many  letters 
as  to  express  mine  ; you  call  the  creator  nature,  and  I call 
him  God  : what  do  you  gain  then  in  rejecting  a God  ? 


100 


HISTORY,  Aic. 


Unheliever.  (A  little  abashed.)  Well,  tor  the  sake  of  the  I 
argument,  I acknowledge  that  there  is  a God  ; but  why  is  he  I 
to  be  eternal  ? | 

The  JVoiyayiku.  If  he  be  not  eternal,  then  he  must  have 
a creator  and  a destroyer.  If  you  deny  his  eternity,  then  1 
ask,  who  is  his  creator  and  destroyer? — and  thus,  without 
end,  some  being,  who  is  from  everlasting,  must  be  sought ; 
or  you  must  fix  on  some  one  having  this  property,  and  then 
he  shall  become  God.  [Hearing  this,  the  unbeliever  remain- 
ed silent,  and  the  Noiyayiku  continued  :] — God,  laying  hold  ' 
of  religion  and  irreligion,  created  the  world  : seeing  happi- 
ness and  misery  in  the  world,  we  form  this  opinion.  If  there 
be  neither  heaven  nor  hell,  why  do  you  go  to  the  temples  to 
worship  : and  why  sweep  the  road,  lest  you  should  injure  ; 
living  creatures  ? If  there  is  nothing  to  be  desired  or  feared,  ‘ 
there  can  be  neither  desire  nor  fear  ; yet  we  sep  that  desire 
and  fear  have  a great  power  over  men  : therefore  we  con- 
clude, that  in  the  future  state  there  is  a heaven  and  a hell.  ' 
You  must  also  admit,  that  the  soul  at  death  assumes  another 
body,  in  order  to  partake  of  the  joys  or  sorrows  of  this  future 
state,  since  the  animal  soul  without  a body  is  incapable  of 
suffering  ; for  the  same  reason,  it  must  also  be  admitted,  that 
the  soul  migrates  through  various  bodies.  Further,  what  is 
thus  made  evident  by  inference,  is  agreeable  to  the  divine 
writings,  and  to  all  that  has  been  written  by  those  whose  o- 
pinions  agree  with  the  vedus  ; the  truth  of  the  shastrus  is 
confirmed  by  the  correctness  of  their  astronomical  calcula- 
tions. [The  Boudhu,  involved  in  incorrect  judgment,  and 
ignorance  of  God,  was  overcome,  and]  The  Noiyayiku  thus 
triumphed,  ‘ The  existence  of  God  is  proved  ! He  is  lord  of 
all  ; he  presides  over  the  work  of  creation,  preservation, 
and  destruction  ; he  is  everlasting ; — he  is  all-wise  ; he  is 
the  author  of  salvation.  Through  his  compassion,  these 
proofs  of  his  existence  and  authority  have  been  established.’ 

To  this  interesting  and  authentic  account  of  the  Hindoos, 
by  the  Rev.  Dr.  Ward,  we  subjoin,  from  an  intelligent  writer, 
the  following  account  of  their  most  sacred  books. 

Of  the  Vedas. — Mrs.  Graham,  in  her  interesting  work  on 
India,  has  given  the  following  account  of  the  Vedas,  the  books 
of  the  Hindoos  : — 

Of  all  the  writings  left  by  the  sages,  the  Vedas  are  the  most 
interesting.  Their  existence  was  long  doubted  by  the  learn- 
ed in  Europe,  perhaps  owing  in  some  degree  to  the  unwil- 
lingness of  the  Brahmins  to  impart  them  to  strangers.  But 
early  in  the  seveaieenth  century,  they  had  been  partly  trans- 


OF  THE  HINDOOS. 


101 


lated  for  the  use  oflhe  accomplished  prince  CaraShekeh,  in- 
to the  Persian  language,  and  consider  ible  portions  had 
been  rendered  into  the  Hindoo  tongue.  At  length  sev- 
eral English  gentlemen,  among  whom  the  most  distinguished 
was  Sir  William  Jones,  procured  copies  of  valuable  portions 
of  the  originals  ; but  it  is  to  Mr.  Colebrooke,  that  we  are  in- 
debted for  the  most  complete  accounts  of  these  ancient  wri- 
tings. 

Some  persons  have  hastily  pronounced  the  Vedas  to  be 
modern  forgeries  ; but  Mr.  Colebrook  has  brought  forward 
the  most  convincing  arguments,  corroborated  by  various 
proofs  that,  notwithstanding  the  possible  inaccuracy  of  a few 
passages,  the  great  body  of  the  Vedas  as  now  received,  con- 
sists of  the  same  compositions,  which  under  the  title  of  Vedas, 
have  been  revered  by  the  Hindoos  for  hundieds,  if  not  thou- 
sands of  years. 

These  Vedas  are  four  in  number  ; the  Rigveda,  the  Vajur- 
veda,  the  Samaveda,  and  At’harva  Veda  ; and  some  writers 
reckon  the  hooks  It’hasa  and  the  Puranas  as  a fifth  or  sup- 
plement.il  Veda.  By  the  age  of  the  Vedas  is  not  meant  the 
period  at  which  they  were  actually  composed,  but  that  in 
which  they  were  collected  and  arranged  by  the  sage  Dwa- 
payana,  surnamed  Vyasu.  or  the  Compiler,  or  about  fourteen 
centuries  before  the  Christian  era,  and  nine  hundred  years 
before  Piristratus  performed  the  same  office  for  the  works  of 
Homer,  in  d inger  of  being  lost,  owing  to  the  practice  of  the 
public  rehe.irsers,  who  only  declaimed  detached  passages  and 
episodes. 

The  At’herban,  or  more  properly  At'herva  V'^eda,  is  sup- 
posed to  be  more  modern  than  the  other  three  books,  and  in- 
deed to  be  a compilation  from  them.  The  antiquity  also  of 
many  of  the  puranas  is  questioned,  but  their  real  author  and 
precise  date  is  of  little  consequence  ; since  the  fact  of  their 
being  really  the  sacred  books  of  India  is  acknowledged. 

The  Vedas  consist  of  a compilation  of  prayers  of  muntras 
and  hymns,  the  complete  collection  of  which  is  called  Sanhita, 
and  of  precepts  and  maxims  called  Crahmana.  The  theology 
of  Indian  scripture,  including  the  argumentative  part  or  Ye- 
danta,  is  contained  in  tracts  called  Jpinishads  ; and  to  each 
Veda  a treatise  called  .Tyotish.  is  annexed,  explaining  the  ad- 
justment of  the  calendar  for  religious  purposes. 

The  Rigveda  contains  chiefly  encomiastic  muntras,  and  its 
name  is  derived  from  the  verb  Rich,  to  land  ; these  prayers 
are  mostly  in  verse,  and.  together  with  similar  passages  in  any 
other  veda,  are  called  Rich,  the  authors  of  these  hymns  are 

I 2 


various,  some  of  tiietn  being  ascribed  to  difl'erent  deities,  male 
and  female,  others  to  kings  and  princes,  or  to  sages  and  holv 
inen. 

The  name  of  the  Vajurveda  signifies  that  it  cooperns  obla- 
tions and  sacrifices.  Soon  after  it  was  compiled  by  Vyasa,  it 
bec.ame  polluted,  and  a new  revelation  called  the  White  Va- 
jush  was  granted  to  Vajuyawalkya,  white  the  remains  of  the 
former  Yajush  is  distinguished  by  the  title  of  the  Black  Ya- 
jurveda.  Some  of  the  prayers  called  Rich  are  included  in 
this  Veda,  but  its  own  peculiar  muntras  are  in  prose. 

A peculiar  degree  of  holiness  is  attributed  to  the  Samaveda, 
as  its  name  signifies  that  which  destroys  sin.  its  texts  aie 
usually  chanted,  and  I have  occasionally  been  delighted  with 
the  solemn  tones  issuing  from  the  domes  of  the  native  temples 
at  sunset,  before  the  moment  for  the  ceremonial  ablutions  had 
arrived. 

The  last,  or  At’harvan  Veda,  is  chiefly  used  at  rites  for 
conciliating  the  deities,  or  for  drav/ing  down  curses  on  ene- 
mies, and  contains  some  prayers  used  at  lustrations. 

The  better  notions  of  the  V edas,  and  particularly  those  of 
the  Aitareya  Aranyaca  are  professedly  the  fundamental  doc- 
trines of  the  philosophers  of  the  Vedanta  sect,  whose  specu- 
lations appear  to  coincide  nearly  with  those  of  Berkeley,  and 
perhaps  of  Plato.  The  Sastra,  which  contains  the  doctrines 
of  the  Vedantas,  is  ascribed  to  Vyasu,and  the  commentator  is 
Saucara,  who  explains  and  enlarges  the  very  ancient  and  al- 
most obsolete  texts  of  this  author.  The  opinions  of  this 
school  concerning  matter  are,  that  it  has  no  existence  inde- 
pendent on  mental  perceptions,  and  consequently  that  exis- 
tence and  perceptibility  are  controvertible  terms.  That  ex- 
ternal appearances  and  sensations  are  illusory,  and  would 
vanish  into  nothing,  if  the  divine  energy,  which  alone  sustains 
them,  were  suspended  but  for  a moment. 

Specimens  of  Hymns  from  the  samu-vcdu. — “ Possessed  of  in- 
numerable heads,  innumerable  eyes,  innumerable  feet,  Brum- 
hu  fills  the  heavens  and  the  earth  ; he  is  whatever  was,  what- 
ever will  be  ; he  is  separate  from  all  ; in  this  separate  state 
he  exists  in  a three-fold  form  above  the  universe,  the  fourth 
part  is  transfused  through  the  world  : he  is  therefore  called 
the  Great  Being;  his  command  is  as  the  water  of  life  ; from 
him  proceeded  the  Viratu-poorushu  ; he  is  the  source  of 
universal  motion  ; he  is  not  separate  from  the  universe  ; he 
is  the  light  of  the  moon,  of  the  sun,  of  the  fire,  of  the  light- 
ning, and  of  all  that  shines  ; the  vedu  is  the  breath  of  his  nos- 
trils ; the  primary  elements  are  his  sight ; the  agitatien  ofhu- 


OF  THE  HINDOOS. 


103 


nun  allairs  is  bis  laughter  ; his  sleep,  is  the  destruction  of  the 
universe  ; in  different  forms  he  cherishes  the  creatures,  as, 
in  tlie  form  of  lire,  he  digests  their  food  ; in  the  form  of  air, 
he  preset  ves  them  in  existence  ; in  the  form  of  water,  he  sat- 
isfies them  ; in  the  form  of  the  sun,  he  assists  them  in  the 
affairs  of  life,  and  in  that  of  the  moon,  he  refreshes  them  with 
sleep  ; the  progression  of  time,  forms  his  footsteps  ; all  the 
gods  are  to  him  as  sparks  from  fire.  In  the  form  of  fire,  he 
cherishes  the  gods  ; — therefore  1 how  to  Him,  w ho  is  the 
universe  ; to  the  gods  w'ho  dwell  in  heaven,  1 bow  ; to  the 
gods  who  dwell  in  space,  1 bow  ; to  the  godson  earth,  I bow  ; 
to  the  regent  of  waters,  1 bow  ; to  the  gods  w ho  guard  the 
regions,  1 bow.” 

“ Brumhu  is  the  life  of  life,  mind  of  mind,  sight  of  sight  ; 
he  dwells  in  the  centre  of  light ; he,  without  eyes,  sees  what- 
ever was,  is,  or  shall  be  ; without  hands  or  feet,  he  holds 
every  thing,  and  executes  his  purposes  with  the  rapidity  of 
lightning;  without  the  appropriate  members,  he  hears  and 
tastes  of  every  thing  ; becoming  the  cultivator,  he  tills  the 
ground  ; becoming  the  clouds,  he  waters  it  ; becoming  corn, 
he  fills  the  creatures.  His  power  is  seen  in  the  cooling 
draught,  the  burning  fire,  the  scorching  sun,  the  cooling 
beams  of  the  moon  ; in  the  butter-yielding  milk;  while  he 
dw'ells  in  the  body,  it  retains  the  vital  heat  ; when  he  retires, 
it  becomes  cold  ; he  preserves  the  life  of  those  appointed  to 
live;  he  conceals  those  who  are  appointed  to  be  hid  ; be  be- 
holds the  world  ; he  appoints  the  names  and  forms  of  things, 
and  thus  makes  them  known  ; he  who  seeks  refuge  in  him,  is 
worshipped  by  all  the  gods  ; he  destroys  the  sins  of  such  a 
devotee  as  fire  consumes  the  cotton  thread  ; to  the  holy,  he 
IS  ever  near  ; from  the  wicked  he  is  afar  off ; he  is  the  source 
of  truth  and  of  falsehood  ; to  assist  men  in  their  worship,  to 
him  have  been  assigned  name,  form,  and  place  ; he  who  takes 
refuge  in  him,  is  a holy  person  ; he  whose  face  is  turned  from 
him,  is  a blasphemer.” 

It  appears,  that  w'hen  the  Hindoos  chant  these  hymns,  the 
sounds  are  modified  by  peculiar  rules  of  prosody,  which  may 
properly  be  called  the  melody  or  tune  in  which  they  are 
chanted. 

Specimen  of  ihe  Prayers  of  ike  vedu. — “ O Ugnee,  come  and 
eat  ; sit  on  this  kooshii  seat  ; 1 invite  thee  to  feed  on  clarified 
butter,  that  thou  mayest  invite  and  entertain  the  gods  ; thou 
art  adored  by  all  the  gods.  The  gods  have  placed  thee  on  earth 
to  cherish  all.  O Ugnee,  thou  who  dwellest  in  the  mind,  as 
well  as  in  all  places,  thou  knowest  all  creatures  ; make  known 


104 


HISTORY,  &c. 


my  desires  to  God,  that  my  sacrifice  may  be  accepted,  and 
that  I may  be  honoured  among  men.  He  has  no  enemies, 
who  piaises  Ugnee,  and  who  presents  offerings  to  him  in  the 
sacrifice,  wlule  the  flame,  unmixed  with  smoke,  burns  bright, 
and  surrounds  the  altar  from  the  south.  Like  a guest,  Ugnee  , 
is  welcome  among  men.  He  is  applauded  as  an  excellent 
charioteer,  or  as  a swift  messenger  ; to  know  him  is  the  ob- 
ject of  desire.  He  is  the  most  excellent  of  all  the  gods  ; the 
Great  Lord  of  earth  ; he  makes  known  the  good  and  evil  be- 
longing to  all.  O Ugnee,  satisfy. as  Chundru  by  his  welcome 
beams  ; preserve  us  from  our  enemies  ; come  before  us  ; 
deliver  from  all  fear  of  future  birth.” 

“ O Ushwinee-koomaru  ! we  request  your  presence.  Tfie 
juice  of  the  somu  is  prepared  in  one  place,  on  the  seat  of  the 
kooshu,  for  you  both.  Come,  and  receive  all  this  somu. — 
What  do  you  resemble  ? you  are  the  destroyers  of  enemies  ; 
the  removers  ofdisease  : the  lovers  of  truth.  As  the  giants 
make  their  enemies,  so  make  our  enemies  weep.” 

Their  notions  concerning  the  human  soul  approach  nearly 
to  the  Pantheism  of  some  other  philosophical  sects,  and  may 
be  understood  from  the  following  text.  “ That  spirit  froua 
which  these  created  beings  proceed  ; through  which,  having 
proceeded  from  it,  they  live  ; toward  which  they  read,  and 
in  which  they  are  ultimately  absorbed,  that  spirit  study  to 
know  ; that  spirit  is  the  great  one.” 

The  oldest  philosopical  sect  in  India  appears,  however,  to 
have  been  that  of  the  followers  of  Copilla,  inventor  of  the 
Sanc’hya  or  numeral  philosophy,  which  Sir  William  Jones 
thought  resembled  the  metapnysics  of  Pythagoras,  who  is 
said  indeed  to  have  travelled  into  India  in  search  of  knowledge, 
and  who  might  possibly  have  adopted  the  tenets  of  the  Brah- 
mins his  instructors.  Next  to  the  S.mc’hya,  Gotama,  and  Can- 
ada invented  the  Nyaya  or  logical  philosophy,  admitting  the 
actual  existence  of  material  substance  in  the  popular  sense  of 
the  word  matter,  and  comprising  a body  of  dialectics,  with  an 
artificial  method  of  reasoning,  with  distinct  names  for  the 
three  parts  of  a proposition,  and  even  for  those  of  a regular 
syllogism. 

The  philosophy  of  the  Banddiha  and  Jaina  religious  sects, 
is  branded  with  the  name  of  atheism  by  the  orthodox  Brah- 
mins, who  assert  that  they  deny  the  existence  of  spirit  inde- 
pendent of  matter,  and  consequently  that  of  the  supreme  in- 
telligence. But  we  may  doubt,  how  far  the  assertions  of  en- 
emies and  rivals  are  entitled  to  belief  or  regard. 


CHAFTSR  XX. 


A VIEW  OF  THE 

RFXIGION  AND  CERE3ION1ES 

• OF  OTHER  PAGAN  NATIONS. 

SECTION  I. 

THE  RELIGION  OF  CHINA- 

It  has  already  been  intimated,  that  the  object  of  worship  is 
the  same,  essentially,  in  China,  India,  and  some  other  eastern 
countries.  But  the  idolatry  of  China  would  seem  not  to  be  of 
such  a gross  and  mysterious  character  as  that  of  the  Hindoos. 

Confucius,  the  Apostle  of  the  Chinese,  taught  a simple  and 
excellent  doctrine  of  moral  philosophy  ; but,  though  the  Chi- 
nese still  hold  his  memory  in  great  veneration,  and  aflect  to 
be  guided  by  his  precepts,  they  have  greatly  departed  trom 
his  practice,  and  the  pure  laws  he  laid  down  tor  their  conduct 
in  life. 

This  great  and  good  man  was  contemporary  with  Pythago- 
ras, and  a little  before  Socrates.  He  was  but  three  years 
old  when  he  lost  his  father  Tcho  leang  he,  who  had  enjojed 
the  highest  offices  of  the  kingdom  of  Long  ; but  left  no  other 
inheritance  to  his  son,  except  the  honour  of  descending  from 
Ti  ye,  the  27th  emperor  of  the  second  race  of  the  Chang. 
His  mother,  whose  name  was  Ching,  and  who  sprung  origin- 
ally from  the  illustrious  family  of  the  Yen,  lived  21  years 
after  the  death  of  her  husband.  Confucius  did  not  grow  in 
knowledge  by  degrees,  as  children  ordinarily  do,  but  seemed 
to  arrive  at  reason  and  the  perfect  use  of  his  faculties,  almost 
from  his  infancy.  He  took  no  delight  in  playing,  running 
about,  and  such  amusements  as  were  proper  for  iifs  age  ; bo 
had  a grave  and  serious  deportment,  whieh  gained^^ 
spect,  and  plainly  foretold  what  he  would  one  dav 
what  distinguished  him  most,  was  his  unexample 


!06- 


UCLIGION,  <kc. 


piety.  He  honoured  his  relations  ; he  endeavoured  in  all 
things  to  imitate  his  grandfather,  who  was  then  alive  in  Chi- 
na, a most  holy  man  ; and  it  was  observable,  that  he  never 
ate  any  thing,  but  he  prostrated  himself  upon  the  ground,  and 
offered  it  first  to  the  supreme  Lord  of  heaven.  One  day, 
while  he  was  a child,  he  heard  his  grand-father  fetch  a deep 
sigh  ; and  going  up  to  him  with  many  bowings  and  much  rev- 
erence, “ o\Iay  1 presume,”  said  he,  “ without  losing  the  res- 
pect I owe  you,  to  inquire  into  the  occasion  of  your  grief? 
perhaps  you  fear  that  your  posterity  should  degenerate  from 
your  virtue,  and  dishonour  you  by  their  vices.”  “ What  put 
ibis  thought  into  your  head,  said  Coum-tse  to  him,  and  whene 
have  you  learnt  to  speak  after  this  manner  ?”  “ From  your- 

self,” replied  Confucius  ; “ I attend  diligently  to  you  every 
time  you  speak  ; and  1 have  often  heard  you  say,  that  a son, 
who  does  not  by  his  virtue  support  the  glory  of  his  ancestors, 
does  not  deserve  to  bear  their  name.”  After  his  grandfather’s 
death,  he  applied  himself  to  Tcem-se,  a celebrated  doctor  of 
his  time  ; and  under  the  direction  of  so  great  a master,  soon 
made  a surprising  progress  in  antiquities,  which  he  considered 
as  the  source  from  whence  all  general  knowledge  was  to  be 
drawn.  This  love  for  the  ancients  very  nearly  cost  him  his 
life,  when  he  was  not  more  than  16  years  of  age.  Falling  in- 
to discourse,  one  day,  about  the  Chinese  books,  with  a person 
of  high  quality,  who  thought  them  obscure,  and  not  worth 
the  pains  of  searching  into,  “ the  books  yon  despise,”  said 
Confucius,  “ are  full  of  profound  knowledge,  which  is  not 
to  be  attained  but  by  the  wise  and  learned  ; and  the  jieople 
would  think  cheaply  of  them,  could  they  comprehend  them  of 
themselves.  This  subordination  of  spirits,  by  which  the  ig- 
norant are  dependant  upon  the  knowing,  is  very  useful,  and 
even  necessary  in  society.  Were  all  families  equally  rich 
and  powerful,  there  could  not  subsist  any  form  of  govern- 
ment : but  there  would  happen  a yet  stranger  disorder,  if 
mankind  were  all  equally  knowing  : every  one  would  be  for 
governing,  and  none  would  think  themselves  obliged  to  obey. 
Some  time  ago,”  added  Confucius,  ” an  ordinary  fellow  made 
the  same  observation  to  me  about  the  books  as  you  have  done, 
and.  from  such  a one  indeed,  nothing  better  could  be  expected; 
but  1 wonder  that  you,  a doctor,  should  thus  be  found  speaking 
like  one  of  the  lowest  of  the  people.” 

-At  the  age  of  19  years,  he  took  a wife,  who  brought  him  a 
lied  Pe  yu.  This  son  died  at  50,  but  left  behind  him 
“d  Tsou-tse,  who,  in  imitation  of  his  grandfather, 
self  entirely  to  the  study  of  wisdom,  and  by  his 


t 

OF  THE  CHINESE.  107 

merit  arrived  at  the  highest  offices  of  the  empire.  Confucius 
I was  content  with  his  wife  only,  so  long  as  she  lived  with  him  ; 

I and  never  kept  any  concubines,  as  the  custom  of  his  country 
j would  have  allowed  him  to  have  done,  because  he  thought  it 
? contrary  to  the  law  of  nature. 

! It  seems,  however,  that  he  divorced  her  after  some  time, 
i and  for  no  other  reason,  say  the  Chinese,  but  that  he  might 
"i  be  free  from  all  incumbrances  and  connexions,  and  at  liberty 
J to  propagate  his  philosophy  throughout  the  empire.  At  the 
( age  of  23,  when  he  had  gained  a considerable  knowledge  ol  an- 
[ tiquities,  and  acquainted  himself  with  the  laws  and  customs 
#)his  country  he  began  to  project  a scheme  for  a general  re  • 

I ffirmation.  All  the  petty  kingdoms  of  the  empire  now  de- 
i pended  upon  the  emperor  ; but  every  province  was  a distinct 
kingdom  ; which  had  its  particular  laws,  and  was  governed  by 
a prince  of  its  own.  Hence  it  often  happened  that  the  impe- 
rial authority  was  not  sufficient  to  keep  them  within  the 
bounds  of  their  duty  and  allegiance  ; but  especially  at  this 
time,  when  luxury,  the  love  of  pleasure,  and  a general  ^sso- 
lution  of  manners,  prevailed  in  all  those  little  courts. 

Confucius,  wisely  persuaded  that  the  people  could  never 
be  happy,  so  long  as  avarice,  ambition,  voluptuousness-  and 
false  policy  reigned  amongst  them,  resolved  to  preach  up  a 
severe  morality  ; and  accordingly  he  began  to  enforce  tem- 
perance, justice,  and  other  virtues  ; to  inspire  a contempt  of 
riches  arid  outward  pomp,  to  excite  to  magnanimity,  and  a 
greatness  of  soul,  which  should  make  men  incapable  of  dis- 
siirtulation  and  insincerity  ; and  used  all  the  means  he  could 
think  of,  to  redeem  his  countrymen  from  a life  of  pleasure  to 
a life  of  reason.  was  every  where  known,  and  as  univer- 
sally beloved.  His  extensive  knowledge  and  great  wisdom 
soon  made  him  known  : his  integrity  and  the  splendour  of  his 
virtues  made  him  beloved.  Kings  were  governed  by  his 
counsels,  and  the  people  reverenced  him  as  a saint.  He  was 
offered  several  high  offices  in  the  magistracy,  which  he  some- 
times accepted  ; but  never  from  a motive  of  ambition,  which 
he  was  not  at  all  concerned  to  gratify,  but  always  with  a view 
of  reforming  a corrupt  state,  and  amending  mankind  ; for  he 
never  failed  to  resign  those  offices,  as  soon  as  he  perceiv 
that  he  could  be  no  longer  useful  in  them.  He  corr' 
many  frauds  and  abuses  in  the  mercantile  way,  and  rr 
the  weights  and  measures  to  their  proper  standard, 
culcated  fidelity  and  candour  amongst  the  men,  and  e^ 
the  women  to  chastity  and  a simiilicif}’  of  manners, 
methods  he  wrought  a general  reformation, 


108 


RELIGION, 

every  where  such  concord  and  unanimity,  that  the  whole 
kingdom  seemed  as  if  it  were  but  one  great  family. 

The  neighbouring  princes  began  to  b^ealous.  They  easi- 
ly perceived,  that  a king,  under  The  counsels  of  such  a man  as 
Confucius,  would  quickly  render  himself  too  powerful.  A- 
larmed  .it  this,  the  king  of  fsi  assembled  his  ministers  to  con- 
sider of  methods  which  might  put  a stop  to  the  career  of  this 
new  government  ; and,  after  some  deliberation,  the  following 
expedient  was  resolved  upon.  They  got  together  a great 
pumber  of  young  girls  of  extraordinary  beauty,  who  had  been 
instructed  from  their  infancy  m singing  and  dancing,  and  were 
perfectly  mistresses  of  all  those  charms  and  accomplisbmenfc  ' 
which  might  please  and  captivate  the  heart.  These,  under 
the  pretext  of  an  embassy,  they  presented  to  the  king  of  Lou, 
and  to  the  grandees  of  his  court.  The  present  was  joyfully 
received,  and  had  its  desired  effect.  The  arts  of  good  gov- 
ernment were  immediately ^leglected,  and  nothing  was  thought 
of  but  inventing  new  pleasures  for  the  entertainment  of  the 
fair  grangers.  In  short,  nothing  was  regarded  for  some  | 
months  but  feasting,  dancing,  shows,  &,c.  and  the  court  was 
entirely  involved  in  luxury  and  pleasure.  Confucius  had 
toreseeo  all  this,  and  e^ideavoured  to  prevent  it  by  advisino-  J 
the  refusal  of  the  present ; and ’he  now  laboured  to  take  off 
the  delusion  they  were  fallen  into,  and  to  bring  them  back  to 
reason  and  their  duty.  But  all  his  endeavours  proved  inef- 
fectual ; there  was  nothing  to  be  done  ; the  severity  of  the 
philosopher,  was  obliged  to  give  way  to  the  overbearing  fash- 
ion of  the  court.  Upon  which  he  immediately  quitted  his 
employment,  exiling  himself  at  the  same  time  from  his  native 
country  to  try  if  he  could  find  in  other  kiygjjoms,  minds  and 
dispositions  more  fit  to  relish  and  pursue  his  maxims. 

He  passed  through  the  kingdoms  of  Tsi,  Ghici,  and  Tson, 
but  met  with  insurmountable  difficulties  every  where.  He 
had  the  misfortune  to  live  in  times  when  rebellion,  wars  and 
tumults  raged  through  the  empire.  Men  had  no  time  to  listen 
to  his  philosophy.  They  had  even  less  inclination  to  do  it ; 
for  they  were  ambitious,  avaricious,  and  voluptuous.  Hence 
^ often  met  with  ill  treatment  and  reproachful  language,  and 
said  that  conspiracies  were  formed  against  his  life  ; to 
may  be  added,  that  his  neglect  of  his  own  interests  had 
’ him  to  the  extremest  poverty.  Some  philosophers 
is  contemporaries  were  so  affected  with  this  terrible 
things,  that  they  had  rusticated  themselves  into  the 
and  deserts,  as  the  only  places  where  happiness 
• and  w’onld  have  persuaded  Confucius  to  have 
‘ I am  a man,’  said  Confucius,  ‘ and  can 

i 

\ 


Chinese  IVorship  at  the  Image  of  Confucius.  p.  105. 


The  Chinese  qffering  perfumes,  SfC.  to  tkei.r  Deity,  p.  113. 


I 


. i 


... 

• ■ ,> 


^9 


‘H 


i-  . • ' . ‘ 


T 


6F  THE  CHINESE. 


iOS» 


not  pxclude  myself  from  the  society  of  men,  and  consort  with 
beasts.  Bad  as  the  times  are,  I shall  do  all  1 can  to  recall 
! men  to  virtue  ; for  in  virtue  are  all  things,  and,  if  mankind 
would  but  once  embrace  it,  and  submit  themselves  to  its  dis- 
cipline and  laws,  they  would  not  want  me  or  any  body  else 
to  instruct  them.  It  is  the  duty  of  a good  man,  first  to  perfect 
himself,  and  then  to  perfect  ethers.  Human  nature,”  he  ad- 
ded, “ came  to  us  from  heaven  pure  and  perfect ; but  in  pro- 
cess of  time,  ignorance,  the  passions,  and  evil  examples  cor- 
rupted it.  All  consists  in  restoring  it  to  its  primitive  beauty  ; 
and  to  be  perfect,  we  must  reascend  to  that  point  from  which 
I have  fallen.  Obey  heaven,  and  follow  the  orders  of  him 
who  governs  it.  Love  your  neighbour  as  yourself.  Let 
your  reason,  and  not  your  senses,  be  the  rule  of  your  con- 
duct ; for  reason  will  teach  you  to  think  wisely,  to  speak  pru- 
dently, and  to  behave  yourself  worthily  upon  all  occasions.” 

Confucius  in  the  meantime,  though  he  had  withdrawn  him- 
self from  kings  and  palaces,  did  not  cease  to  travel  about, ^and 
do  what  good  he  could  among  the  people,  and  among  mankind 
in  general. 

He  is  said  to  have  had  at  least  3000  disciples  ; 72  of  whom 
were  distinguished  above  the  rest  by  their  superior  attain- 
ments, and  10  above  them  all  by  their  comprehensive  view 
and  perfect  knowledge  of  his  whole  philosophy  and  doctrines. 
He  divided  his  disciples  into  four  classes,  who  applied  them- 
selves to  cultivate  and  propagate  his  philosophy,  each  accor- 
ding to  his  particular  distinction.  The  first  class  were  to 
improve  their  minds  by  meditation,  and  to  purify  their  hearts 
by  virtue.  The  second  were  to  cultivate  the  arts  of  reason- 
ing justly,  and  of  composingelegant  and  persuasive  discourses. 
The  study  of  the  third  class  was,  to  learn  the  rules  of  good 
government,  to  give  an  idea  of  it  to  the  mandarins,  and  to  en- 
able them  to  fill  the  public  offices  with  honour.  The  last 
class  was  concerned  in  delivering  the  principles  of  morality 
in  a concise  and  polished  style  to  the  people.  These  1 0 chos- 
en disciples  w'ere,  as  it  were,  the  flower  of  Confucius’  school. 

.He  sent  600  of  his  disciples  into  different  parts  of  the  em- 
pire, to  reform  the  manners  of  the  people  ; and,  not  satisfied 
with  benefiting  his  own  country  only,  he  made  frequent  reso- 
lutions to  pass  the  seas,  and  propagate  his  doctrine  to  the  far- 
thest parts  of  the  world.  Hardly  any  thing  can  be  added  t» 
the  purity  of  his  morality.  He  seems  rather  to  speak  like  a 
doctor  of  a revealed  law,  than  a man  who  had  no  light  hut  what 
the  law  of  nature  afforded  him  : and,  as  an  evidence  of  h»s 
.sincerity,  he  taught  as  forcibly  by  example  as  by  precept.  la 


116 


RELIGION,  &c, 


short,  his  gravity  and  sobriety,  his  rigorous  abstinence,  his 
contempt  of  riches,  and  what  are  commonly  called  the  goods 
of  this  life,  his  continual  attention  and  watchfulness  over  his 
actions,  and,  above  all,  that  modesty  and  humility  which  arc 
not  to  be  found  among  the  Grecian  sages.  He  is  said  to  have 
lived  secretly  three  years,  and  to  have  spent  the  latter  part 
of  his  life  in  sorrow.  A few  days  before  his  last  illness,  he 
told  his  disciples  with  tears  in  his  eyes,  that  he  was  overcome 
with  griel  at  the  sight  of  the  disorders  which  prevailed  in  the 
empire  : “ The  mountain,”  said  he,  “ is  fallen,  the  high  ma- 
chine is  demolished,  and  the  sages  are  all  fled.”  His  mean- 
ing was,  that  the  edifice  of  perfection,  which  he  had  endeai^ 
cured  to  raise  was  entirely  overthrown.  He  began  to  lan- 
guish from  that  time  ; and  the  7th  day  before  his  death,  he 
said,  “ The  kings  reject  my  maxims  ; and  since  I am  no  lon- 
ger useful  on  the  earth,  I may  as  well  leave  it.”  After  these 
words  he  fell  into  a lethargy,  and  at  the  end  of  seven  days 
expired  in  the  arms  of  his  disciples,  in  his  73d  year.  Upon 
le  first  hearing  of  his  death,  Ngai  cong,  who  then  reigned  in 
the  kingdom  of  Lou,  could  not  refrain  from  tears  : “ The 
Tien  is  not  satisfied  with  me,”  cried  he,  “ since  it  has  taken 
away  my  Confucius.”  Confucius  was  lamented  by  the  whole 
empire,  which  from  that  very  moment  began  to  honour  him 
as  a saint ; and  established  such  a veneration  for  his  memory, 
as  will  probably  last  for  ever  in  those  parts  of  the  world. 
Kings  have  built  palaces  for  him  in  all  the  provinces,  whither 
the  learned  go  at  certain  times  to  pay  him  homage.  There 
are  to  be  seen  upon  several  edifices,  raised  in  honour  of  him, 
inscriptions  in  large  characters,  ‘‘  Tothe  great  master.”  “To 
the  head  doctor.”  To  the  saint.”  “To  the  teacher  of 
emperors  and  kings.”  They  built  his  sepulchre  near  the 
eity  Kio  fou,  on  the  banks  of  the  river  Su,  where  he  was 
wont  to  assemble  his  disciples  ; and  they  have  since  inclosed 
it  with  walls,  which  look  like  a small  city  to  this  day. 

Confucius  did  not  trust  altogether  to  the  memory  of  his  dis- 
ciples for  the  preservation  of  his  philosophy  ; but  composed 
several  books  ; and  though  these  books  were  greatly  admired 
for  the  doctrines  they  contained,  and  the  fine  principles  of 
morality  they  taught,  yet  such  was  the  unparalleled  modesty 
•f  this  philosopher,  that  he  never  assumed  the  least  honour 
about  them.  He  ingenuously  confessed,  that  the  doctrine 
was  not  his  own,  but  was  much  more  ancient ; and  that  he  had 
done  nothing  more  than  collect  it  from  those  wise  translators 
Yao  and  Chun,  who  lived  1500  years  before  him.  These 
books  are  held  in  the  highest  esteem  and  veneration,  because 
they  coDtaia  all  that  he  bad  collected  relating  to  the  ancient 


in 


OF  THE  CHINESE. 

laws,  which  are  looked  upon  as  the  most  perfect  rule  of  gov- 
ernment. The  number  of  these  classical  and  canonical  books, 
for  so  it  seems  they  are  called,  is  four.  The  tirst  is  entitled, 

“ Ta  Hio,  the  Grand  Science,  or  the  School  of  the  Adults.’’ 

It  is  this  that  beginners  ought  to  study  first,  because  it  is,  as  it 
were,  the  porch  of  the  temple  of  wisdom  and  virtue.  It  treats 
of  the  care  we  ought  to  take  in  governing  ourselves,  that  we 
may  be  able  afterwards  to  govern  others  : and  of  persever- 
ance in  the  chief  good,  which,  according  to  him,  is  nothing 
but  a conformity  of  our  actions  to  right  reason.  The  author 
calls  this  book  “ Ta  Hio,  or  the  Grand  Science,”  because  it  * 
was  chiefly  designed  for  princes  and  grandees,  who  ought  to 
govern  their  people  wisely.  “ The  whole  science  of  prin- 
ces,” says  Confucius,  “ consists  in  cultivating  and  perfecting 
the  reasonable  nature  they  have  received  from  Tien,  and  in 
restoring  that  light  and  primitive  clearness  of  judgment, 
which  has  been  weakened  and  obscured  by  various  passions, 
that  it  may  be  afterwards  in  a capacity  to  labour  for  the  per- 
fection of  others.  ” To  succeed  then,”  says  he,  we  should 
begin  within  ourselves  : and  to  this  end  it  is  necessary  to  have 
an  insight  into  the  nature  of  things,  and  to  gain  the  knowledge 
of  good  and  evil ; to  determine  the  will  towards  a love  of  this 
good,  and  haired  of  this  evil  ; to  preserve  integrity  of  heart, 
and  to  regulate  the  manners  according  to  reason.  When  a 
man  has  thus  renewed  himself,  there  will  be  then  less  diffi- 
culty in  renewing  others  ; by  this  means  concord  Shd  union 
reign  in  families,  kingdoms  are  governed  according  to  the 
laws,  and  the  whole  empire  enjoys  peace  and  tranquillity.” 

The  second  classical  or  canonical  book  is  called  “ Tchong;^ 
Yong,  or  the  Immutable  Mean  ;”  and  treats  of  the  mean  which 
ought  to  be  observed  in  all  things.  Tchong  signifies  mraj?, 
and  by  Yong  is  understood  that  which  is  constant,  eternal, 
immutable.  He  undertakes  to  prove,  that  every  wise  man, 
and  chiefly  those  who  have  the  care  of  governing  the  world, 
should  follow  this  mean,  which  is  the  essence  of  virtue.  He 
enters  upon  his  subject  by  defining  human  nature,  and  its  pas- 
sions ; then  he  brings  several  examples  of  virtue  and  piety, 
as  fortitude,  prudence,  and  filial  duty,  which  are  proposed  as 
so  many  patterns  to  be  imitated  in  keeping  this  mean.  In  the 
next  place  he  shews,  that  this  mean,  and  the  practice  of  it,  is 
the  right  and  true  path  which  a wise  man  should  pursue,  in 
order  to  attain  the  highest  pitch  of  virtue.  The  third  book 
“ Yun  Lu,  or  the  Book  of  Maxims,”  is  a collection  of  senten- 
tious and  moral  discourses,  and  is  divided  into  20  articles, 
containing  only  the  questions,  answers,  and  sayings  of  Con- 


112 


RELIGION,  &c. 


fucius  aud  his  disciples,  ou  virtue,  good  works,  and  the  art  of 
governing  well ; the  tenth  article  excepted,  in  which  the  dis- 
ciples of  Confucius  particularly  describe  the  outward  deport- 
ment of  their  master.  There  are  some  maxims  and  moral 
sentences  in  this  collection,  equal  to  those  of  the  seven  wise 
men  of  Greece,  which  have  alws^ys  been  so  much  admired. 
The  fourth  book  gives  an  idea  of  a perfect  government  ; it  is 
called  “ Meng  Tsee  or  the  Book  of  Montius  because, 
though  numbered  among  the  classical  and  canonical  books,  it  is 
more  properly  the  work  of  his  disciple  Montius.  To  these 
four  books  they  add  two  others,  which  have  almost  an  equal 
reputation  ; the  first  is  called  “ Hiao  King,”  that  is,  “ of  Fili- 
al Keverence,”  and  contains  the  answers  which  Confucius 
made  to  his  disciple  Tseng,  concerning  the  respect  which  is 
due  to  parents.  The  second  is  called  “ Sias  Hio,”  that  is, 
“ the  Science,  or  the  School  of  Children  which  is  a collec- 
tion of  sentences  and  examples  taken  from  ancient  and  mod- 
ern authors. 

There  is  a tradition  in  China,  that  when  Confucius  was 
complimented  upon  the  excellency  of  his  philosophy,  and  his 
own  conformity  thereto,  he  modestly  declined  the  honour  that 
was  done  him,  and  said,  that  “ he  greatly  fell  short  of  the 
most  perfect  degree  of  virtue,  but  that  in  the  west  the  most 
hohjyvas  to  be  found.”  Most  of  the  missionaries  who  relate 
this  are  firmly  persuaded  that  Confucius  foresaw  the  coming 
of  the  3fessiah,  and  meant  to  predict  it  in  this  short  sentence  ; 
but  whether  he  did  or  not,  it  is  certain  that  it  has  always  made 
a very  strong  impression  upon  the  learned  in  China  ; and  the 
emperor  Mimti,wbo  reigned  G5  years  after  the  birth  ofChrist, 
was  so  touched  with  this  saying  of  Confucius,  together  with  a 
dream,  in  which  he  saw  the  image  of  a holy  person  coming  from 
the  west,  that  he  fitted  out  a fleet,  with  orders  to  sail  till  they 
had  found  him,  and  to  bring  back  at  least'  his  image  and  his 
writings.  The  persons  sent  upon  this  expedition,  not  daring 
to  venture  farther,  went  ashore  upon  a little  island  not  far  from 
the  Red  Sea,  where  they  found  the  statue  of  Fo,  who  had  in- 
fected the  Indies  with  his  doctrines  SOO  years  before  the  birth 
of  Confucius.  This  they  carried  back  to  China,  together 
with  the  inetemsychosis,  and  the  reveries  of  this  Indian  phi- 
losopher. The  disciples  of  Confucius  at  first  opposed  these 
newly  imported  doctrines  with  all  the  vigour  imaginable,  in- 
veighing vehemently  against  Mimti,  who  introduced  them,  and 
denouncing  the  judgment  of  heaven  on  such  emperors  as 
should  support  them.  But  all  their  endeavours  were  vain  ; 
the  torrent  bore  hard  against  them  ; and  the  pure  religion  and 


OF  THE  CHINESE. 


113 


sound  morality  of  Confucius  were  soon  corrupted,  and  in  a 
manner  overwhelmed,  by  the  prevailing  idolatries  and  super- 
stitions which  were  introduced  with  the  idol  Fo. 

From  the  pure  system  of  morals  laid  down  by  Confucius, 
the  common  people  of  China,  however,  at  length  wholly  de- 
parted. Yet  we  have  the  authority  of  Mr.  Bell  for  the  asser- 
tion that,  in  that  fine  country  there  is  still  a most  respectable 
sect  of  riieists,  who  worship  the  one  God,  whom  they  call 
Zin,  the  Heaven,  or  Highest  Lord,  and  pay  no  religious  hom- 
age to  the  images  of  their  countrymen.  This  sect  has  exist- 
ed, s£iys  he,  longer  than  Christianity,  and  is  still  most  in  vogue  ; 
being  embraced  by  the  Emperor  himself,  and  most  of  the 
grandees  and  men  of  learning.  But  the  common  people  are 
generally  idolaters. 

There  is  a very  inconsiderable  sect,  called  Cross-Wor- 
shippers, who  pay  divine  adoration  to  the  holy  cross,  though 
they  have  lost  all  other  marks  of  Christianity.  When  Mr. 
Bell  published  his  Travels  in  1762,  the  Christians  in  China 
were  supposed  to  amount  to  one  hundred  thousand  of  both 
sexes.  He  was  told  the  Chinese  had  some  atheists  among 
them. 

The  Chinese  have,  however,  fallen  in  with  many  of  the 
common  errors  and  practices  of  idolatry.  Captain  Hamilton, 
in  his  quaint  style  and  manner,  thus  describes  the  gods,  cler- 
gy, and  devotion  of  the  Chinese  : — 

Their  temples  are  built  all  after  one  form  : but  as  in  other 
countries,  very  different  in  beauty  and  magnitude.  Their 
josses,  or  demi-gods,  are  some  of  human  shape,  some  of  mon- 
strous figures  ; but  in  the  province  of  Fokein  they  are  more 
devoted  to  the  worship  of  goddesses  than  gods.  Quanheim 
has  the  most  votaries.  She  is  placed  in  state,  sitting  on  a 
cushion  with  rich  robes,  and  her  little  son  standing  before  her, 
with  a charged  trident  in  his  right  hand,  ready  to  throw  at  the 
offenders  of  the  laws  of  humanity  and  nature,  and  also  at  those 
who  make  no  free-will  offerings  to  his  mother.  The  Chi- 
nese who  have  seen  the  Roman  Catholic  churches  and  wor- 
ship, say  that  she  is  the  Chinese  Virgin  Mary. 

There  is  another  goddess,  called  Matson,  who  swam  from 
a far  country,  through  many  seas,  and  came  in  one  night  to 
China,  and  took  up  her  residence  there.  She  sits  on  a plat- 
form, with  a cushion  laid  on  it,  and  her  head  is  covered  with 
blue  wool  instead  of  hair.  She  is  the  protectress  of  naviga- 
tion ; for  which  reason  none  go  a voyage,  but  they  first  make 
a sacrifice  of  boiled  hogs’  heads,  and  bread  baked  in  the  steam 
ef  boiling  w’ater.  It  is  set  before  the  image  when  reeking  hot, 

K 2 


114 


RELIGION,  &c. 

and  kept  before  her  till  it  is  cold.  On  their  return  from  a 
voyage,  they  compliment  her  with  a play,  either  acted  on 
board  of  the  ship,  or  before  one  of  her  temples. 

They  have  another  goddess,  in  the  form  of  a virgin,  cal- 
led Quonin,  who  has  many  votaries,  but  is  mostly  worshipped 
in  the  province  of  Pekin  and  Manking,  but  being  a virgin,  she 
has  many  lovers  all  over  China. 

They  have  one  temple,  called  the  Temple  of  Apes,  in  which 
are  numerous  ill-shaped  images  of  that  animal. 

The  godFo,  has  a human  shape,  except  his  head,  which 
has  the  figure  of  an  eagle.  Gan  has  a broad  face  and  a pro- 
digious great  belly.  Fo  is  a very  majestic  god  and  is  always 
placed  with  a great  number  of  little  gods  to  attend  him.  Mi- 
Tiifo,  in  Fokin,  Mr.  Hamilton  takes  to  be  the  god  Miglect  at 
Canton,  being  alike  in  shape  and  countenance  : he  is  called 
the  god  of  pleasure.  Passa  is  set  cross-legged  on  a cushion, 
bespangled  with  flowers  and  stars,  and  she  has  eight  or  nine 
arms  and  hands  on  each  side,  and  two  before,  that  she  holds 
in  a praying  posture.  In  every  one  of  her  hands  (except  the 
two  that  are  dedicated  to  prayer)  she  bears  something  em- 
blematical, as  an  axe,  a sword,  a flower,  &c.  On  the  great 
God,  that  made  heaven  and  earth,  they  bestow  a human  shape 
like  a young  man  in  strength  and  vigour,  quite  opposite  to  the 
church  of  Rome,  who  make  his  picture  like  Salvadore,  with- 
ered, old,  cold  and  heavy.  Mr.  Hamilton  saw  many  more, 
whose  names  he  forgot ; some  with  human  bodies,  and  drag- 
ons ; lions,  tigers,  and  dogs’  heads  ; and  one  he  saw,  like 
Stour  Yonker,  in  Finland,  with  a man’s  body  and  clothes,  and 
with  eagles’  feet,  and  talons  instead  of  hands. 

The  Priesthood  are  in  no  great  esteem  among  the  people, 
being  generally  oflow  extraction.  They  have  many  different 
orders  among  them,  which  are  distinguished  by  badges,  col- 
our of  habit,  or  the  fashions  of  their  capes.  They  are  all 
obliged  to  celibacy  while  they  continue  in  orders,  and  that  is 
no  longer  than  they  please.  But  while.they  continue  in  or- 
ders, and  should  chance  to  be  convicted  of  fornication,  they 
must  expiate  their  crimes  with  their  lives  ; except  their  high 
priest,  who  is  called  Chiam,  and  he  always  keeps  near  the 
fTmperor’s  person,  and  is  in  very  great  repute,  and  he  has 
liberty  to  marry  because  the  high  priesthood  must  always 
continue  in  one  family,  as  Aaron’s  did  for  a long  while,  but 
not  half  so  long  as  it  has  in  this  family,  who  has  kept  up  the 
custom  above  a thousand  years  successively,  without  the  in- 
trusion of  interlopers. 

There  are  no  persons  of  figure  that  care  to  have  their  cVil- 


r 


OF  THE  CHINESE. 


1 15 


dren  consecrated  to  serve  at  the  altar,  so  that  the  priests,  wh# 
can  have  no  issue  of  their  own,  are  obliged  to  buy  novices  of 
such  mean  persons  as  necessity  forces  to  sell  their  children  ; 
and  their  study  being  in  the  large  legends  of  their  divinity, 
and  not  having  the  benefit  of  conversation  with  men  of  letters 
or  polity,  they  are  generally  ignorant  of  the  affairs  of  the  world, 
which  makes  them  contemptible  among  so  polite  a people  as 
the  ingenious  and  conversible  Chinese  laity  are. 

Confucius,  or  as  the  Chinese  call  him,  Confuce,  was  the 
prince  of  the  philosophers.  He  was  near  contemporary  with 
Artaxerxes,  Nehemiah,  and  Malachi,  about  450  years  before 
our  Saviour,  Jesus  Christ.  He  both  taught  and  practised 
moral  philosophy  to  perfection,  and  acquired  so  great  a ven- 
eration among  his  countrymen,  that  his  sentences  are  taken 
for  postulata  to  this  day,  no  one  since  having  offered  to  con- 
tradict any  thing  that  he  has  left  behind  in  writing.  They 
have  another  doctor  of  philosophy,  called  Tansine,  who  was 
, almost  as  ancient  as  Confucius,  and  wrote  many  excellent 

^ tracts  of  a virtuous  life  ; and  the  methods  to  attain  it,  but  his 

. character  is  inferior  to  Confucius. 

Their  preachers  take  some  apophthegms  out  of  those  great 
i men’s  writings  for  texts  to  comment  and  expatiate  on.  They 
I live  very  abstemiously,  and  rise  early  before  day  to  pray. 
Every  temple  has  a cloister  or  convent  annexed  to  it,  and  has 
a certain  stipend  allowed  by  the  Emperor  to  support  the 
^ priests  and  novices,  but  they  get  much  more  by  letting  lodg- 
ings to  travellers,  who  generally  lodge  in  their  cells,  than  the 
I Emperor’s  allowance  ; besides,  they  have  a genteel  way  of 
begging  from  strangers,  by  bringing  tea  and  sweatmeats  to  re.- 
gale  them. 

The  Chinese  do  not  bury  in  or  near  their  temples  ; but  in 
the  fields,  and  when  a bouzi,  or  priest,  tells  a rich  dying  per- 
son, that  such  apiece  of  ground  is  holy,  and  that  the  infernal 
spirits  have  no  power  to  haunt  such  ground,  they  will  per- 
suade the  poor  man,  thus  distempered  both  in  body  and  mind, 
to  buy  it  at  any  rate  to  be  buried  in,  and  sometimes  they  will 
pay  a thousand  tayels  for  ten  yards  square  of  such  holy  ground. 

Such  is  the  account  which  Captain  Hamilton  has  given  it? 
of  the  Chinese  religion.  It  is  only  from  the  meagre  glean- 
ings of  travellers,  who,  in  China,  have  such  little  access  to  the 
interior  that  scarcely  any  glimpse  can  be  had  of  the  opinions 
and  habits  of  this  singular  people,  that  we  can  get  any  informa- 
tion on  this  subject. 

The  near  relation,  however,  which  the  religion  of  China 
has  to  that  of  some  parts  of  Hindoostan,  and  still  more  to  th$ 


116 


RELIGION,  &c. 

religion  of  the  Grand  Lama,  and  the  Japanese,  enables  us  to 
ascertain  with  tolerable  accuracy,  what  are  the  general  views 
on  this  most  important  of  all  subjects. 

In  strict  propriety,  the  Chinese  religion  cannot  be  fairly 
ranked  with  that  of  gross  idolatry. 

The  primitive  worship  of  the  Chinese,  that  is,  of  the  most 
enlightened  amongst  them,  has  continued,  like  their  dress, 
invariably  the  same  through  a long  succession  of  ages  down 
to  the  present  time.  We  are  informed  by  one  of  the  most 
learned  and  respectable  French  Jesuits,  who  took  great  pains 
in  investigating  the  Chinese  religion,  “ that  the  Chinese  are 
a distinct  people,  who  have  preserved  the  characteristic 
marks  of  their  first  origin,  whose  primitive  doctrine  will  be 
found  to  agree,  in  the  essential  parts,  with  that  of  the  chosen 
people  the  Jews,  before  Moses  had  consigned  the  explana- 
tion of  it  to  the  sacred  records,  and  whose  traditional  knowl- 
edge may  be  traced  back  even  to  the  renewal  of  the  human 
race  by  the  sons  of  Noah.” 

The  canonical  books  of  the  Chinese  set  forth  the  idea,  and 
enforce  the  belief  ot  the  Supreme  Being,  the  creator  and  pre- 
server of  all  things.  They  mention  him  un/ler  distintt  names, 
corresponding  to  those  which  we  use  when  we  speak  of  God, 
the  Lord,  the  Almighty,  and  the  Alost  High.  These  books  as- 
sert that  the  Supreme  Being  is  the  principle  of  every  thing 
ihat  exists  ; that  he  is  eternal,  unchangeable,  and  independ- 
ent, that  his  power  knows  no  bound  ; that  his  knowledge  com- 
prehends the  past,  present,  and  future  ; and  that  he  is  the 
witness  of  whatever  passes  in  the  recesses  of  men’s  hearts. 
They  acknowledge  his  universal  providence,  his  approbation 
of  virtue  and  goodness,  and  his  abhorrence  of  vice,  which  he 
punishes  with  parental  compassion  to  induce  his  creatures  to 
reform  and  amend  their  lives. 

Upon  these  general  principles  the  Chinese  refer  every  re- 
markable event  to  the  appointment  and  dispensation  of  the 
Deity.  If  destruction  threatens  their  crops,  or  alarming 
sickness  endangers  the  life  of  a virtuous  emperor,  sacrifices 
and  prayers  are  offered  up  to  God.  If  a wicked  prince  has 
been  suddenly  taken  away  by  accident,  they  attribute  it  to  his 
just  and  avenging  arm.  Upon  these  same  principles  one  of 
the  ancient  emperors  gave  his  orders  to  the  priest;  “the  Su- 
preme Being,”  says  he,  “ is  entitled  to  our  homage  and  ado- 
ration. Compose,  therefore,  a calender,  and  let  religion  re- 
ceive from  man  those  times  and  seasons  which  are  its*  just 
due.” 

Another  emperor,  when  he  was  invested  with  his  office, 


OF  THE  CHINESE. 


m 


and  had  distributed  the  various  employments  to  the  person* 
under  him,  exhorted  them  to  a faithful  discharge  of  the  du- 
ties incumbent  upon  them,  and  concluded  with  these  words  ; 
“ Never  shut  your  ears  against  the  voice  of  religion  : let 
every  moment  redouble  your  diligence  in  serving  God.” 
And  a priest,  addressing  himself  to  an  emperor,  said,  “ Think 
on  eternity,  if  you  are  desirous  of  improving  your  mind,  and 
of  adding  new  virtue  to  it.” 

In  another  period  of  Chinese  history  we  arc  told,  that  the 
fear  of  the  Supreme  Being  was  alone  sufficient  to  restrain  all 
the  subjects  of  the  empire,  and  to  confine  them  within  the 
bounds  of  duty.  Honesty  was  so  prevalent  at  that  time,  that 
it  was  not  necessary  to  intimidate  the  people  by  exercising 
the  severity  of  penal  laws.  Imprisonment  was  the  only  pun- 
ishment inflicted  on  the  guilty.  The  doors  of  the  gaols  were 
thrown  open  in  the  morning : the  prisoners  went  out  to  la- 
bour, and  they  returned  again  thither  in  the  evening  without 
compulsion. 

These  facts,  and  they  might  be  multiplied,  almost  without 
end,  will  go  to  prove  that  the  religion  of  China  is  founded  on 
the  belief  of  the  existence  and  attributes  of  the  Supreme  Be- 
iiig  ; and  it  is  asserted,  upon  good  authority,  that  there  is  not 
to  be  found  a single  vestige  of  idolatry  upon  their  most  an- 
cient monuments. 

The  first  sacrifices  of  this  people  were  instituted  in  hon- 
our of  the  Supreme  God,  and  were  offered  on  the  tan,  or 
heap  of  stones,  in  the  open  fields,  or  upon  some  mountain. 
Around  the  tan  was  raised  a double  fence,  composed  of  turf 
and  branches  of  trees  ; and  between  the  fences  were  erected 
two  smaller  altars,  upon  which,  after  the  greater  sacrifice, 
they  offered  others  in  honour  of  superior  spirits  of  every 
rank,  and  of  their  virtuous  ancestors,  among  whom  was  Con- 
fucius. To  the  sovereign  alone  it  was  permitted  to  sacrifice 
on  the  tan  ; to  the  Supreme  Deity  they  offer  their  prayers, 
but  from  their  ancestors  and  superior  spirits  they  only  seek 
for  protection  and  mediation. 

In  the  early  ages  of  the  empire  a single  mountain  was  set 
apart  for  sacrifices  ; afterwards  there  were  four  consecrated 
to  those  purposes,  to  which  the  prince  went  successively 
every  year.  To  the  first  he  repaired  at  tire  vernal  equinox, 
to  entreat  heaven  to  watch  over  the  seed  committed  to  the 
earth.  At  the  summer  solstice  he  went  to  the  second,  to 
ask  for  the  warmth  and  heat  necessary  to  bring  forward  the 
^ crops.  He  sacrificed  on  the  third  at  the  autumnal  equinox, 
in  the  hope  of  averting  blights,  excessive  moisture,  winds, 


11$  RELIGION,  &c. 

and  injuries  from  the  air,  which  might  destroy  the  rising 
hopes  of  the  labourer.  And  on  the  fourth  mountain  he  sac- 
rificed at  the  winter  solstice,  in  gratitude  for  all  the  mercies 
of  the  past  year,  and  to  solicit  a continuance  of  them  through 
that  which  was  about  to  commence. 

This  institution,  which  subjected  the  emperor  to  regular 
journies,  was  attended  with  many  inconveniences.  Some- 
times important  deliberations  required  his  attendance  in  the 
city  when  he  was  performing  sacrifice  at  a distance  from  it. 
At  other  times  old  age,  severe  weather,  and  bad  roads,  were 
great  obstacles  to  the  business.  Means  were  therefore  de- 
vised to  obviate  these  diffiiculties,  by  erecting  a temple  in  the 
city,  where  these  sacrifices  might  be  offered  up. 

The  principal  Chinese  temple  contained  within  its  circum- 
ference five  separate  halls,  appropriated  for  different  purpo- 
ses. They  had  neither  paintings  nor  ornaments  of  any  kind  ; 
one  of  them  was  the  place  of  sacrifice  : the  other  four  con- 
tained all  those  things  which  were  necessery  for  the  ceremo- 
ny. The  edifice  had  four  gates  covered  with  fine  moss,  rep- 
resenting the  branches  of  which  the  double  fence  about  the 
tan  was  made.  This  fine  moss  covered  also  the  ridge  of  the 
roof,  and  the  whole  building  was  encompassed  by  a canal, 
which  was  filled  with  water  at  the  time  sacrifices  were  offer- 
ed. 

Pekin  contains  two  principal  temples,  in  the  construction 
of  which  the  Chinese  have  displayed  all  the  elegance  of  their 
architecture.  These  are  dedicated  to  the  Deity  under  dif- 
ferent titles  ; in  the  one  he  is  adored  as  the  Eternal  Spirit ; 
in  the  other,  as  the  Spirit  that  created  and  preserves  the 
world.  The  ceremonies  with  which  modern  sacrifices  are 
accompanied  are  greatly  multiplied,  and  nothing  can  exceed 
the  splendour  and  magnificence  with  which  the  emperor  is 
surrounded  when  he  performs  the  solemn  part  of  his  duty, 
which  he  does  in  the  name  of  all  his  people.  Some  time 
before  the  day  fixed  for  this  important  business,  the  monarch, 
and  all  persons  qualified  to  assist  him,  prepare  themselves  by 
retirement,  fasting,  and  continence.  During  this  period  the 
emperor  gives  no  audience,  the  tribunals  are  all  shut ; mar- 
riages, funerals,  and  festivals  of  all  kinds  are  then  prohibited. 
On  the  day  appointed  for  sacrifice  ; the  emperor  appears 
with  all  the  pomp  and  magnificence  of  power,  to  which  eve- 
ry thing  in  the  temple  corresponds.  All  the  vessels  arc  of 
gold,  and  never  used  in  any  other  place.  Notwithstanding 
this  grandeur  the  monarch  appears  to  the  last  degree  humble 
and  dejected.  lie  rolls  in  the  dust,  and  applies  to  himself 


OF  THE  CHINESE. 


119 


terms  of  the  most  abject  submission,  thereby  exhibiting,  in 
the  most  striking  manner,  the  infinite  distance  there  is  be- 
tween the  Supreme  Being  and  man. 

Another  religious  ceremony  performed  by  the  emperor,  is 
that  of  ploughing  the  earth  with  his  own  hands.  By  some 
writers  this  act  has  been  thought  merely  political  for  the 
sake  of  encouraging  agriculture.  But  in  one  of  the  canoni- 
cal books  it  is  asserted,  that  he  tills  the  earth  to  the  Deity, 
that  he  may  have  it  in  his  power  to  present  a part  of  the 
grain  to  him  in  sacrifice.  The  empress  and  princesses  manage 
silk  worms,  in  order  to  make  vestments  for  sacrificing  in. 
Therefore,  if  the  emperor  and  princes  till  the  gronnd,  or 
the  empress  breeds  silk  worms,  it  is  to  shew  that  respect  and 
veneration  which  they  entertain  for  the  spirit  who  rules  the 
universe. 

Staunton,  in  his  narrative  of  Lord  Macartney’s  embassy  to 
China,  asserts  that  there  is  no  state  religion  acknowledged  or 
encouraged  in  China.  Tlie  faith  of  most  of  the  common  peo- 
ple is  that  of  Fo  ; many  of  the  Mandarins  have  another,  and 
that  of  the  emperor  different  from  theirs.  But  the  temples, 
consecrated  to  religious  worship,  are  scarcely  distinguishable 
from  common  dwelling-houses.  The  circular  lofty  structures, 
called  by  Europeans  Pagodas,  are  of  various  kinds,  appropri- 
ated to  various  uses,  but  none  for  religious  worship.  In  ma- 
ny instances  there  is  a similarity  in  the  exterior  forms  of  the 
religion  of  Fo,  and  that  of  the  Roman  church.  Upon  the 
altars  of  the  Chinese  temples  were  placed  behind  a screen, 
an  image  of  Shin-moo,  or  the  holy  mother,  sitting  with  a child 
in  her  arms,  in  an  alcove,  with  rays  of  glory  round  her  head, 
and  tapers  constantly  burning  before  her. 

The  temples  of  Fo  contain  more  images  than  are  met  with 
in  most  Christian  churches.  There  was  one  female  figure 
particularly  prayed  to  by  unmarried  women  who  desire  a 
husband,  and  by  married  women  who  wish  for  children.  But 
as  the  doctrine  of  Fo  admits  of  a subordinate  deity,  propi- 
tious to  every  wish  that  can  be  formed  in  the  human  mind  ; 
as  the  government  of  the  country  never  interferes  with  mere 
opinions,  nor  prohibits  any  belief  which  may  not  affect  the 
peace  of  society ; it  is  no  wonder  it  should  spread  among 
those  classes  of  the  people  who  are  dissatisfied  with  the  or- 
dinary events  of  nature.  Thus  from  extreme  superstition., 
the  temples  are  particularly  frequented,  and  the  superintend- 
ant  deity  first  consulted,  previous  to  the  undertaking  of  any 
thing  of  importance  ; whether  it  be  to  enter  into  the  matri- 
monial state,  to  set  out  on  a journey,  to  make  or  conclude  a 


120 


THE  RELIGION 


bargain,  or  any  other  momentous  event.  There  are  various 
methods  of  doing  this,  one  of  which  is  a piece  of  wood,  of 
six  or  eight  equal  sides  or  surfaces,  each  having  its  particu- 
lar mark,  is  thrown  into  the  air ; the  side  which  is  upper- 
most, after  reaching  the  ground,  is  examined  and  referred  by 
the  priest  to  its  correspondent  mark  on  the  book  of  fate.  If 
the  first  throw  accord  with  the  wishes  of  him  who  made  it, 
he  prostrates  himself  in  gratitude,  and  cheerfully  undertakes 
the  business.  If  the  throw  be  unpropitious  he  makes  a sec- 
ond trial ; but  the  third  throw  must  decide  the  question. 
The  temples  are  always  accessible  to  consult  the  will  of  hea- 
ven ; and  their  adoration  consists  more  in  giving  thanks  than 
offering  prayers. 


SECTION  II. 

THE  RELIGFON  OF  THIBET, 

Or  the  Grand  Lama  ; 

And  also  of  the  Heathen  Tartars  in  general. 

The  name  of  the  Grand  Lama  is  given  to  the  sovereign  pon- 
tiff, or  high  priest,  of  the  Thibetian  Tartars,  who  resides  at 
Patoli,  a vast  palace  on  a mountain  near  the  banks  of  Baram- 
pooter,  about  seven  miles  from  Lahassa.  The  foot  of  this 
mountain  is  inhabited  by  twenty  thousand  lamas,  or  priests, 
who  have  their  separate  apartments  around  the  mountain  ; and 
according  to  their  respective  qualities,  are  placed  nearer,  or 
at  a greater  distance  from,  the  sovereign  pontiff.  He  is  not 
only  worshipped  by  the  Thibetians,  but  also  is  the  great  object 
of  adoration  for  the  various  tribes  of  heathen  Tartars  who 
roam  through  the  vast  tract  of  continent  which  stretches  from 
the  banks  of  the  IVolga  to  Correa,  on  the  sea  of  Japan.  He 
is  not  only  the  sovereign  pontiff,  the  vicegerent  of  the  Deity 
on  earth,  but  the  more  remote  Tartars  are  said  to  absolutely 
regard  him  as  the  Deity  himself,  and  call  him  God,  the  ever- 
lasting  Father  of  heaven.  They  believe  him  to  be  immortal, 
and  endowed  with  all  knowledge  and  virtue.  Every  year  they 
come  up  from  different  parts  to  worship,  and  make  rich  offer- 
iriffs  at  his  shrine.  Even  the  emperor  of  China,  who  is  a 
Mauchou  Tartar,  does  not  fail  in  acknowledgements  to  him  in 


The  African  Kollah. 


p.  J46, 


Sibenan  Priest  invoking  his  Deities. 


p.  160 


OF  THE  GRAND  LAiAM. 


i:i 

his  religious  capacity  ; and  he  actually  entertains,  at  a great 
expense  in  the  palace  of  Pekin,  an  inferior  Lama,  deputed  as 
his  nuncio  from  Thibet.  The  Grand  Lama,  it  has  been  said, 
13  never  to  be  seen  but  in  a secret  place  of  his  palace,  amidst 
a great  number  of  lamps,  sitting  cross-legged  on  a cushion,  and 
decked  in  every  part  with  gold  and  precious  stones  ; where 
at  a distance  the  people  prostrate  themselves  before  him,  it 
not  being  lawful  for  any  so  piuch  as  to  kiss  his  feet.  He  re- 
t.  turns  not  the  least  sign  of  r|>spect,  nor  ever  speaks,  even  to 
f the  greatest  princes  ; but  only  lays  his  hand  upon  their  heads, 
and  they  are  fully  persuaded  they  receive  from  thence  a full 
^ forgiveness  of  all  their  sins. 

; The  Sunniasses,  or  Indian  pilgrims,  often  visit  Thibet  as  a 
holy  place  ; and  the  Lama  always  entertains  a body  of  two  or 
three  hundred  in  his  pay.  Besides  his  religious  influence 
and  authority,  the  Grand  Lama  Is  possessed  of  unlimited  pow- 
er throughout  his  dominions,  which  are  very  extensive.  The 
inferior  Lamas,  who  form  the  most  numerous,  as  well  as  the 
most  powerful  body  in  the  state,  have  the  priesthood  entirely 
I in  their  hands  ; and,  besides,  fill  many  monastic  orders,  which 
' are  held  in  great  veneration  among  them.  The  whole  coun- 
try, like  Italy,  abounds  with  priests  ; and  they  entirely  sub- 
sist on  the  great  number  of  rich  presents  which  are  sent  them 
from  the  utmost  extent  of  Tartary,  from  the  empire  of  th^ 
Great  Mogul,  and  from  almost  all  parts  of  the  Indies.  ' ^ 

The  opinion  of  those  who  are  reputed  the  most  orthodox 
among  the  Thibetians  is,  that  when  the  Grand  Lama  seems  to 
die,  either  of  age  or  infirmity,  his  soul,  in  fact,  only  quits'a 
^razy  habitation,  to  look  for  another,  younger  or  better  ; and 
it  is  discovered  in  the  body  ot  some  child  by  certain  tokens, 
known  only  to  the  Lamas  or  Priests,  in  which  order  he  always 
appears. 

According  to  the  doctrine  of  this  metemsychosis,  the  soul 
is  always  in  action,  and  never  at  rest  : for  no  sooner  docs  she 
leave  her  old  habitation,  than  she  enters  a ne  w one.  The 
Dalay  being  a divine  person,  can  fin<'  no  better  lodging  than 
the  body  of  his  successor  : or  the  io,  residing  in  the  Dalay 
Lama,  w hich  passes  to  his  successor  ; and  thi<  being  a god,  to 
whom  all  things  are  known,  the  Dalay  Lama  is  therefore  ac- 
quainted with  every  thing  which  happened  during  his  resi- 
dence in  his  former  body. 

This  religion  is  said  to  have  been  of  three  thiousand  years 
standing;  and  neither  time,  nor  the  influence  of  men,  has 
had  the  power  of  shaking  the  authority  of  tbe  Grand  Lr.rna 


122  THE  RELIGION 

This  theocracy  extends  as  fully  to  temporal  as  to  spiritual 
concerns. 

Though  in  the  grand  sovereignty  of  the  Lamas,  the  tempo- 
ral power  has  been  occasionally  separated  from  the  spiritual 
by  slight  revolutions,  they  have  always  been  united  again  after 
a time  ; so  that  in  Thibet  the  whole  constitution  rests  on  the 
imperial  pontificate  in  a manner  elsewhere  unknown.  For  as 
the  Thibetians  suppose  the  Grand  Lama  is  animated  by  the 
god  Shaka,  or  Fo,  who  at  the  decease  of  one  Lama  transmi 
grates  into  the  next,  and  consecrates  him  an  image  of  the  di- 
vinity, the  descending  chain  of  Lamas  is  continued  down  from 
him  in  fixed  degrees  of  sanctity  : so  that  a more  firmly  estab 
lished  sacerdotal  government,  in  doctrine,  customs,  and  insti- 
tutions, than  actually  reigns  over  this  country,  cannot  be  con- 
ceived. The  supreme  manager  of  temporal  affairs  is  no  more 
than  the  viceroy  of  the  sovereign  priest,  who,  conformable  to 
the  dictates  of  his  religion,  dwells  in  divine  tranquillity  in  a 
building  that  is  both  temple  and  palace.  If  some  of  his  vota- 
ries in  modern  times  have  dispensed  with  the  adoration  of  his 
person,  still  certain  real  modifications  of  the  Shaka  religion 
is  the  only  faith  they  profess,  the  only  religion  they  follow. 
The  state  of  sanctity  which  that  religion  inculcates,  consists 
in  monastic  confidence,  absence  of  thought,  and  the  perfect 

f pose  of  nonentity. 

To  give  as  clear  an  account  as  possible  of  this  religion,  lit- 
tle more  is  required  than  to  extract  the  ample  account  given 
of  it  in  a description  of  Thibet,  published  in  Green’s  Collec- 
tion of  V^oyages,  and  re-pnblished  in  Pinkerton. 

Friar  Horace  says,  that  in  the  main  the  religion  of  Thibet^ 
is  the  counterpart  of  the  Romish.  They  believe  in  one  God, 
and  a trinity,  but  full  of  errors  ; a paradise,  hell,  and  purga- 
tory, but  full  of  errors  also.  They  make  suffrages,  alms, 
prayers,  and  sacrifices  for  the  dead  ; have  a va^  number  of 
convents  filled  with  monks  and  friars,  amounting  to  thirty 
thousand  ; who,  besides  the  three  vows  of  poverty,  obedi- 
ence, and  chastity,  make  several  others.  They  have  their 
confessors,  who  are  chosen  by  their  superiors,  and  receive 
their  license  from  their  Lama,  as  a bishop,  without  which 
they  cannot  hear  confessions,  or  im.pose  penances.  They 
have  the  same  form  of  hierarchy  as  in  the  Romish  Church  ; 
for  they  have  their  inferior  Lamas,  chosen  by  the  Grand  La- 
ipa,  who  act  as  bishops  in  their  respective  dioceses,  having 
under  them  simple  Lamas,  who  are  the  religious.  To  these 
may  be  added,  the  use  of  holy  water,  crosses,  beads,  and  oth- 
er matters. 


OF  THE  GRAND  l.AMA. 


123 


The  chief  object  of  worship  in  this  countr}f,  is  the  same 
j which  in  China  is  called  Fo,  but  by  the  Lamas  in  Thibet,  La. 

, This  prince,  who  was  born  6ne  thousand  and  twenty -six  years 
before  Christ,  and  reigned  in  part  of  India,  called  Chantyen- 
''  oho,  or,  as  others  say,  Si-tyen,  gave  himself  out  to  be  God, 
assuming  human  flesh  ; and  when  he  died,  it  was  pretended, 
that  he  only  withdrew  for  a while,  and  would  appear  again  in 
a determinate  time  ; as  he  actually  did,  if  tlie  testimony  of  his 
devout  disciples,  the  writings  of  the  primitive  fatliers  amongst 
them,  and,  in  short,  the  tradition  and  authority  of  the  whole 
church,  from  age  to  age,  down  to  the  present,  are  at  all  to  be 
regarded  in  proof.  And  this  imposture  has  been  practised 
since  as  often  as  there  has  been  occasion  for  it  ; so  that  the 
god  La  still  lives,  and  is  corporally  present  in  the  person  of  the 
Dalay  Lama.  In  which  respect,  the  church  of  Thibet  has  in 
finitely  the  advantage  of  the  Romish,  in  as  much  as  the  visible 
j head  of  it  is  considered  to  be  God  himself,  not  his  vicar,  or 
! deputy  ; and  the  incarnate  deity,  who  is  the  object  of  divine 
worship,  appears  alive  in  human  shape  to  receive  the  people’s 
' adorations  : not  in  the  form  of  a senseless  bit  of  bread,  or 
playing  at  bo-peep  in  a diminutive  wafer,  which  would  be  too 
1 gross  a cheat  to  impose  on  the  understandings  of  the  Thibe- 
' tians,  however  ignorant  and  superstitious  the  missionaries  ti^ 
their  own  shame  represent  them. 

The  Great  Lama,  who  as  we  said  before,  is  La,  or  Fo  in- 
carnate, is,  according  to  Grueber,  called  in  the  country.  Lama,  ft 
Konju,  or  the  Eternal  Father.  He  is  also  styled  Dalay  Lama, 

I The  same  author  says,  in  another  letter,  that  Great  Lama 
f>signifies  the  Great  High  Priest,  and  Lama  of  Lamas  ; as  he  is 
^ r^iso  styled  the  High  Priest  of  High  Priests.  These  last  titles 
; regard  only  his  oflice,  or  degree,  in  his  ecclesiastical  or  reli- 
gious capacity  ; but  with  respect  to  his  divine  nature,  or 
quality,  which  entitles  him  to  be  adored  a.s  God,  they  term  him 
likewise  the  heavenly  Father,  ascribing  to  him  all  the  attri- 
butes of  the  true  deity  ; as,  that  he  is  omniscient,  and  that  ail 
things  are  open  to  his  view,  even  the  secrets  of  the  heart.  If, 
at  any  time,  he  asks  questions,  it  is  not,  say  they,  for  sake  of 
information,  but  to  remove  the  scruples  of  the  incredulous  and 
disaftected.  They  believe  that  Fo  (or  La)  lives  in  him  : 
hence  those  of  his  religion  in  China  call  him  Ho  fo,  or  the 
living  Fo.  In  consequence  of  this  persuasion,  he  is  held  to 
be  immortal,  and  that  when  in  appearance  he  dies,  he  only 
.changes  his  abode  ; that  he  is  born  again  in  an  entire  bodj", 
and  the  happy  place  of  his  residence  is  revealed  by  certain 
pretended  tokens,  which  the  Tartarian  princes  themselves  are 


124 


THE  RELIGION 


! 


obliged  to  learn  of  the  other  Lamas  ; who  only  know  the 
child  appointed  by  the  preceding  Grand  Lima  to  succeed  him. 

To  keep  up  this  opinion  of  his  immortality,  the  Lamas  after 
his  death,  seek,  throughout  the  whole  kingdom,  for  another 
person,  as  like  unto  him,  in  all  respects,  as  may  be,  to  supply 
his  place  ; and  thus  he  has  undergone  a new  resurrection, 
or  incarnation,  seven  times  since  bis  first  appearance.  Ber- 
nier relates  the  matter  thus,  as  he  had  it  from  a Lama  physi- 
cian. When  the  Great  Lama  is  old,  and  ready  to  die,  he  as- 
sembles his  council,  and  declares  to  them,  that  now  be  was 
passing  into  the  body  of  a little  child,  lately  born  ; that  when 
this  child,  who  was  bred  up  with  great  care,  was  six  or  seven 
years  of  age,  they  (by  way  of  trial)  laid  before  him  a parcel  of 
household  goods  mixed  with  his  own,  which  yet  he  could  dis- 
tinguish from  the  rest  ; and  this  he  said,  w’as  a manifest  proof 
of  the  transmigration. 

Grueber  says,  that  this  belief  is  propagated  by  the  policy  of 
their  kings,  and  those  who  are  in  the  secret  of  this  cheat,  in 
conjunction  with  the  Lama  Konju.  The  Romish  missionaries 
rail  heavily  at  this  imposture  calling  if  wicked  and  diabolical, 
as  if,  besides  transubstantiation,  which  is  worse,  they  had  no 
other  impostures  in  their  own  religion.  But  it  is  done,  doubt- 
less, out  of  envy  ; because  they  have  none  which  redounds  so 
much  to  the  honour  and  wealth  of  themselves. 

^Grueber  says,  the  Great  Lama  sitteth  in  a remote  apart- 
ment of  his  palace,  adorned  with  gold  and  silver  and  illumi- 
nated with  lamps,  in  a lofty  place  like  a couch,  covered  with 
costly  tapestry.  In  approaching  him,  his  votaries  fall  pros- 
trate with  their  heads  to  the  ground,  and  kiss  him  with  incre- 
dible veneration.  Thus,  adds  the  Jesuit,  hath  the  devil, 
through  his  innate  malignity,  transferred  to  the  worship  of 
this  people  that  veneration  which  is  due  only  to  the  pope  of 
Rome,  Christ’s  vicar,  in  the  same  manner  as  he  hath  done 
all  the  other  mysteries  of  the  Christian  religion. 

The  same  author  farther  observes,  that  he  always  appears 
with  his  face  covered  ; letting  none  see  it  but  those  who  are 
in  the  secret : that  he  acts  his  part  extremely  w ell,  while  the 
Lamas,  or  priests,  who  are  perpetually  about  him,  attend  him 
with  great  assiduity,  and  expound  the  oracles  that  are  taken 
from  his  mouth.  Here  it  must  be  noted,  that  Grueber  learns 
all  he  writes  concerning  the  Great  Lama  from  the  citizens  of 
Barantola  ; for  the  missionaries  could  not  see  him,  no  Chris- 
tian being  admitted  into  his  presence,  nor,  indeed,  any  body 
of  a different  religion,  without  adoring  the  pretended  deity  ; 
however,  they  took  an  exact  •copy  of  his  picture,  as  it  wat^ 


OF  THE  GRAND  LAMA. 


Uo 


; exposed  to  view  in  the  entrance  of  the  palace  ; to  which  they 
paid  the  same  veneration  as  to  himself  in  person. 

Bentinck  tells  us,  that  at  the  foot  of  the  high  mountain  near 

IPutala,  whereon  the  Dalay  Lama  resides,  about  twenty  thou- 
sand Lamas  dwell  in  several  circles  round  it,  according  as  the 
rank  and  dignities  which  they  possess,  render  them  more 
worthy  to  approach  the  person  of  their  sovereign  pontiff, 
i According  to  the  account  transmitted  by  Regis,  the  Grand 
I Lama  sits  cross-legged  on  a kind  of  altar,  with  a large  and 
magniheent  cushion  under  him  ; where  he  receives  the  com- 
pliments, or  rather  adorations,  not  only  of  his  own  subjects, 
but  of  prodigious  multitudes  of  strangers  ; who  make  long 
journies  to  offer  him  their  homage,  and  obtain  his  blessing. 
Some  even  travel  there  from  India,  who  never  fail  to  enlarge 
before  him  upon  their  own  merit,  and  magnify  the  sufferings 
they  have  undergone  in  their  painful  pilgrimage.  But  next 
to  the  people  of  Thibet,  the  Tartars  ai  e most  devoted  to  the 
Grand  Lama,  some  of  whom  resort  to  Lasa  from  the  most  dis- 
tant corners.  When  the  Eluths-Dsongari  invaded  Thibet, 
the  sister  of  Ayuki,  Khan  of  the  Eluths-Torgauti,  with  her 
son,  was  at  Lassa  upon  the  like  errand. 

Princes  are  no  more  excused  from  this  servile  adoration 
than  the  meanest  of  their  subjects  ; nor  do  they  meet  'vitli 
more  respect  from  the  Grand  Lama, -who  never  moves  fromr 
his  cushion,  nor  any  other  way  returns,  the  salute,  ' He  only 
lays  his  hand  upon  the  head  of  the  worshippers,  who  then 
think  all  their  sins  pardoned.  The  Lamas  u ho  drew  the  map 
observed,  that  in  receiving  the  Emperor’slttnbassador,  he  did 
not  kneel  like  the  Tartar  princes  ; but  when  he  inquired  af- 
ter Kang-ki’s  health,  resting  upon  one  hand,  he  only  made  a 
small  motion,  as  if  he  intended  to  rise  from  his  seat.  He  was 
at  that  same  time  dressed  in  a red  habit  of  woollen  frize,  such 
as  the  common  Lamas  wear,  with  a yellow  hat,  gilt. 

Grueber  assures  us  that  the  grandees  of  the  kingdom  are 
very  eager  to  procure  the  excrements  of  this  divinity,  which 
they  usually  wear  about  their  necks  as  relics.  In  another 
place,  he  says  that  the  Lamas  make  a great  advantage  by  the 
large  presents  they  receive  tor  helping  the  grandees  to  some 
' of  his  excrements,  or  urine  ; for  by  wearing  the  first  about 
their  necks,  and  mixing  the  latter  with  their  victuals,  they 
imagine  themselves  to  be  secure  against  all  bodily  infirmities. 
In  confirmation  of  this,  Gerbillon  informs  us,  that  the  Mongols 
wear  his  excrements  pulverized  in  little  bags  about  their 
necks,  as  precious  reliques,  capable  of  preserving  them  from 
all  misfortunes,  and  curing  them  of  all  sorts  of  distempers. 

L 2 


12G 


THE  RELIGION 


When  this  Jesuit  was  on  his  second  journey  into  Western 
Tartary,  a deputy  from  one  of  the  principal  Lamas,  offered 
the  Emperor’s  uncVe  a certain  powder,  contained  in  a little 
packet  of  very  white  paper,  neatly  wrapped  up  in  a scarf  of 
very  white  taflfety  ; but  that  prince  told  him,  that  .as  it  was 
not  the  custom  of  the  Manchews  to  make  use  of  such  things, 
he  durst  not  receive  it.  The  author  took  this  powder  to  be 
either  some  of  the  Great  Lama’s  excrements,  or  the  ashes  of 
something  that  had  been  used  by  him. 

Trophies  are  erected  on  the  tops  of  the  mountains  in  hon- 
our of  the  Great  Lama,  for  the  preservation  of  men  and  cat- 
tle. All  the  Kings,  who  profess  the  religion  of  the  Great 
Lama,  before  they  are  inaugurated,  send  ambassadors  with 
very  rich  presents,  to  crave  his  benediction,  as  a means  to 
render  their  reigns  happy. 

Formerly,  the  Dalay  Lama,  was  merely  a spiritual  prince  ; 
but  he  is  now  become  a temporal  one  also,  with  a large  patri- 
mony ; the  Chian  of  the  Elutbs,  who  conquered  it  in  the  17th 
century,  having  made  him  a present  of  it,  which  is  a much 
larger  patrimony  than  that  called  St.  Peter’s,  usurped  by  the 
Popes.  Yet  for  all  this,  Bentink  informs  us,  that  tie  does  not 
meddle,  in  any  sort,  with  the  temporality  of  his  dominions,  or 
suffer  any  of  his  Lamas  to  meddle  with  it ; but  puts  all  secu- 
lar matters  under  the  government  of  two  Khans  of  the  Kal- 
mucks, who  are  to  furnish  him  with  all  things  necessary  for 
the  maintenance  of  his  family.  When  he  has  any  political  af- 
fairs to  transact,  it  is  the  Deva  (or  Tipa,  a sort  of  plenipoten- 
tiary,) who  acts  under  his  orders. 

The  religion  of  the  Great  Lama  seems  to  be  more  extend- 
ed than  any  other  in  the  world  ; for  besides  Thibet,  which  is 
its  native  seat,  it  has  spread  itself  over  all  the  Indies,  China, 
and  Western  Tartary,  from  one  end  to  the  other.  It  is  true, 
the  provinces  of  the  Indies  and  China,  have  many  ages  ago 
thrown  off  his  jurisdiction,  and  set  up  chief  priests  of  their 
own,  who  have  modelled  the  religion  of  their  respective 
countries,  according  to  I heir  different  fancies,  or  interest. 
But  Thibet,  and  the  greater  part  of  Tartary,  are  still  subject 
to  him  in  spirituals.  The  better  to  govern  this  vast  dominion 
he  constitutes  deputies,  or  vicars,  to  officiate  in  his  stead. 
These  are  called  Hutuktus,  or  Khutuktus;  which,  according 
to  Regis,  are  chosen  from  among  the  disciples  of  the  Great 
Lama.  It  is  esteemed  a real  happiness  to  be  admitted  into 
the  number  of  these  last,  which  never  exceeds  two  hundred  ; 
and,  they  on  whom  the  honour  of  Hutuktu  is  conferred,  are 
considered  as  so  many  lesser  Fos  ; they  are  neither  confineff 


OF  THE  GRAND  LAMA. 


127 


to  the  pagods,  nor  limited  to  Thibet,  but  settle  where  they 
please  ; and  soon  acquire  great  riches,  by  the  offerings  of 
their  numerous  worshippers.  One  of  them  who  resided 
among  the  Kalka  Mongols,  about  the  beginning  of  the  last 
century^  set  up  for  himself,  in  opposition  to  his  master,  as- 
suming all  the  privileges  and  powers  which  the  Grand  Lama 
pretends  to  : and,  in  all  likelihood,  others  from  time  to  time 
will  follow  bis  example. 

For  keeping  up  discipline  and  order  in  ecclesiastical  mat- 
ters there  is  a kind  of  hierarchy  in  Thibet,  consisting  of 
church  officers,  answering  to  the  archbishops,  bishops,  and 
priests.  They  have  also  their  priors,  abbots,  and  abbesses, 
superiors,  provincials,  or  such  like  degrees,  for  ordering  what 
concerns  the  regular  clergy.  The  Lamas,  or  priests,  who 
preside  over  the  temples  throughout  the  country,  are  sent 
from  the  college  of  the  Lama’s  disciples  before  mentioned. 
The  other  Lamas  officiate  as  assistants  at  divine  service  in 
the  churches  and  monasteries  ; or  go  abroad  on  the  mission 
into  foreign  countries. 

Regis  says,  the  Lamas  generally  w'ear  a woollen  frize  like 
ours,  but  narrower,  and  not  so  close ; yet  it  is  lasting,  and  re- 
tains its  colour.  They  use,  besides  the  hat,  different  kinds  of 
bonnets,  according  to  their  several  dignities  ; one  of  which  is 
somewhat  remarkable,  as  it  resembles  our  bishops’ mitres, 
but  they  wear  the  slit  before. 

The  Great  Lama’s  colour  is  red  ; but  as  the  Emperor  of 
China  has  gained  some  footing  in  Thibet,  those  of  his  party, 
as  well  as  all  the  Mongol  and  Kalka  Lamas,  wear  yellow. 
Bentink,  speaking  of  these  latter,  observes,  that  they  go  ha- 
bited in  long  yellow  robes,  with  great  sleeves,  which  they 
bind  about  their  waist  with  a girdle  of  the  same  colour,  two 
fingers  broad.  They  have  the  head  and  beard  shaved  very 
close,  and  wear  yellow  hats.  They  always  carry  a great  pair 
of  beads  of  coral,  or  yellow  amber,  in  their  hands,  which  they 
turn  incessantly  between  their  fingers,  saying  prayers  to 
themselves  after  their  manner.  The  nuns  wear  very  nearly 
the  same  dress,  excepting  that  they  wear  bonnets  edged  with 
fur,  instead  of  hats,  which  the  Lamas  wear. 

The  multitude  of  Lamas  in  Thibet  is  incredible,  hardly  a 
family  being  without  one,  either  out  of  their  devotion,  or  ex- 
pectations of  preferment  in  the  Grand  Lama’s  service. 

As  to  their  character,  if  you  will  take  it  from  their  greatest 
adversaries,  the  missionaries,  most  of  them  are  debauched  ; 
yet  they  govern  Princes,  who  give  them  the  chief  place  in  as- 
semblies, and  are  blindly  followed  by  thefr  votaries,  who  give 


12C 


THE  RELIGION 


the  best  of  what  they  have.  Some  of  them  are  tolerably  skllU 
ed  in  medicine  ; others  have  some  notion  of  astronomy,  and  can 
calculate  eclipses.  Bernier  met  with  one  of  these  Lama  phy- 
sicians at  Kasmir,  who  came  in  the  train  of  an  ambassador 
from  Great  Thibet.  He  had  with  him  a book  of  recipes, 
which  he  would  by  no  means  part  with. 

• Regis  represents  them  as  very  ignorant,  affirming  that  few 
of  them  can  read  or  understand  their  ancient  books,  or  even 
say  their  prayers,  which  are  in  an  ancient  tongue,  and  charac- 
ter, no  longer  spoken  or  known.  But  this  charge  must  be 
unjust,  if  other  writers  may  be  credited.  Besides,  F riar  Hor- 
ace declares,  that  there  are  in  Thibet  universities  and  colle- 
ges for  teaching  the  things  relating  to  their  law  or  religion. 


SECTION  III. 

RELIGION  AND  CEREMONIES 

OF  THE  JAPANESE. 

Liberty  of  conscience,  so  far  as  it  does  not  interfere  with 
the  secular  government,  or  affect  the  peace  and  tranquillity  of 
the  empire,  has  been  at  all  times  allowed  in  Japan,  as  it  is  in 
most  other  countries  of  Asia.  Hence  it  is  that  foreign  reli- 
gions were  introduced  with  ease,  and  propagated  with  success, 
to  the  great  prejudice  of  that  which  was  established  in  the 
country  from  remotest  antiquity.  There  were  formerly  four 
religions,  considerable  for  the  number  of  their  adherents  : 

1.  Sinto,  the  old  religion,  or  idol  worship,  of  the  Japanese. 

2.  Budsdo,  the  worship  of  foreign  idols,  brought  over  info 
Japan,  from  the  kingdom  of  Siam,  and  the  empire  of  China. 

3.  Siuto,  the  doctrine  of  their  moralists  and  philosophers. 

4.  Devius,  or  Kiristando,  that  is  the  way  ofGod  and  Christ, 
or  Christian  religion. 

Of  the  two  chief  religions,  the  Sinto  and  the  Budso,  which 
now  flourish  and  are  tolerated  in  Japan,  the  Sintos  must  be 
considered  in  the  first  place,  more  for  its  antiquity  and  tong 
standing,  than  for  the  number  of  its  adherents. 

Sinto,  which  is  also  called  Sinsju,  and  Kamimitsi,  is  the 
idol-worship,  as  of  old  established  in  the  country.  Sin  and 
Kami  denote  the  idols  which  are  the  object  of  this  worship. 
Jo  and  Mitsi,  signify  the  way  or  method  of  worshipping  these 
idols.  Sin  signifies  faith  or  religion.  Sinsja,  in  the  plural 
Sinsju,  the  persons  who  adhere  to  this  religion. 


OF  THE  JAPANESE. 


12<) 

The  more  immediate  end  which  the  followers  of  this  relig- 
ion propose  to  themselves,  is  a state  of  happiness  in  this  world. 
They  have  indeed  some,  though  but  obscure  and  imperfect, 
notions  of  the  immortality  of  the  soul,  and  a future  state  of 
bliss  or  misery.  And  yet,  tittle  mindful  as  they  are  of  what 
will  become  of  them  in  that  future  state,  so  great  is  their  care 
and  attention  to  worship  those  gods  whom  they  believe  to 
have  a peculiar  share  in  the  government  and  management  of 
this  world,  with  a more  immediate  influence,  each  according 
to  his  functions,  over  the  occurrences  and  necessities  of  hu- 
man life.  And,  although  they  acknowledge  a Supreme  Being, 
who,  as  they  believe,  dwells  in  the  highest  heaven,  and 
though  they  likewise  admit  of  some  inferior  gods,  whom  they 
place  among  the  stars,  they  do  not  worship  and  adore  them, 
nor  have  they  any  festivals  sacred  to  them,  thinking,  that  be- 
ings, which  are  so  much  above  us,  will  little  concern  them- 
selves about  our  affairs. 

However,  they  swear  by  these  superior  gods,  whose  names 
.are  constantly  inserted  in  the  form  of  their  oath  : but  they 
worship  and  invoke  those  gods,  whom  they  believe  to  have 
the  sovereign  qommand  of  their  country,  and  the  supreme 
direction  of  its  produce,  its  elemeftts,  water,  animals,  and 
other  things,  and  who,  by  virtue  of  his  power,  can  more  im- 
mediately aflfect  their  present  condition,  and  make  them  either 
happy  or  miserable  in  this  life.  They  are  the  more  attentive 
in  p,aying  a due  worship  to  these  divinities,  as  they  seem  to 
be  persuaded,  that  this  alone  is  sufficient  to  cleanse  and  to 
purify  their  hearts,  and  that  doubtless  by  their  assistance  and 
intercession,  they  will  obtain  in  the  future  life  rewards  pro- 
portionable to  their  behaviour  in  this.  This  religion  seems 
to  be  nearly  as  ancient  as  the  nation  itself. 

The  priests  teach  their  system  of  divinity  to  others  for  a 
proper  consideration,  and  under  an  obligation  of  secrecy  ; 
particularly  when  they  come  to  the  last  article,  which  re- 
lates to  the  beginning  of  all  things,  they  take  special  care  not 
to  reveal  the  same  to  the  disciple,  till  he  has  obliged  himself 
with  an  oatli  signed  with  his  hand  and  seal,  not  to  profane  such 
sacred  and  sublime  mysteries,  by  discovering  them  to  the  ig- 
norant and  incredulous  laity.  The  original  text  of  this  mys- 
terious doctrine  is  contained  in  the  following  words  taken  out 
of  a book,  which  they  called  Odaiki ; “ Kai  fakuno  fasime 
Dsjusio  Fuso  Tatojaba  Juj«io  sui  soni  ukungaGotosiTentsijno 
utsijni  Itsi  butsu  vvo  seosu  Katats  Igeno  gotosi  fenquas  ste  sin 
to  nar  kuni  toko  datsno  Mikotto  to  goos  that  is,  “ In  the  be- 
ginning of  the  opening  of  all  things,  a chaos  floated,  as  fishes 


130 


RELIGION  AND  CEREMONIES 


swim  in  the  water  for  pleasure.  Out  of  this  chaos  arose  a 
thing  like  a prickle,  moveable  and  transformable  ; this  thing 
became  a soul  or  spirit,  and  this  spirit  is  called  Kunitokodats- 
00  Mikotto.” 

The  Sinsju,  that  is,  the  adherents  of  the  Sintos  religion, 
call  their  temples,  or  churches,  mia,  which  word  signifies 
dwelling  places  of  immortal  souls.  They  come  nearest  to 
the  fana  of  the  ancient  Romans,  as  they  are,  generally  speak- 
ing, so  many  lasting  monuments  erected  to  the  memory  of  great 
men.  They  call  them  also  jasijro,  and  -ia,  or  sinsja,  which 
last  takes  in  the  whole  court  of  the  mia,  with  all  other  build- 
ings and  dependencies  belonging  to  it.  The  gods,  who  are 
the  subject  of  their  worship,  they  call  Sin  and  Caroi,  souls  or 
spirits.  Sometimes  also  they  honour  them  with  the  epithet 
ofMiosin,  sublime,  illustrious,  holy ; and  Gongen,  just,  se- 
vere, jealous. 

The  mias,  as  indeed  all  convents  and  religious  houses  in 
•general,  as  well  of  this  as  of  their  other  sects,  are  seated  in 
the  pleasantest  parts  of  the  country,  on  the  best  spots  of 
ground,  and  commonly  within  or  near  gre.at  cities,  towns, 
villages,  and  other  inhabited  places.  A broad  and  spacious 
walk,  planted  with  rows  of  fine  cypress  trees,  leads  strait  to 
the  mia,  or  else  to  the  temple-court,  on  which  there  are 
sometimes  several  mias  standing  together,  and  in  this  case  the 
walk  leads  directly  to  that,  which  is  reckoned  the  chief. 
The  mias  ai’e,  generally  speaking,  seated  in  a pleasant  wood, 
or  on  the  ascent  of  a fine  green  hill,  and  have  neat  stone 
stair-cases  leading  up  to  them. 

The  adherents  of  the  Sintos  religion  do  not  believe  thePy- 
thagorean  doctrine  of  the  transmigration  of  souls,  although 
almost  universally  received  by  the  eastern  nations.  Howev- 
er they  abstain  from  killing  and  eating  those  beasts  which  are 
serviceable  to  mankind,  thinking  it  an  act  of  cruelty  and  un- 
gratefulness. They  believe  that  their  souls,  after  their  de- 
parture from  the  bodies,  migrate  to  a place  of  happiness,  seat- 
ed  just  beneath  the  thirty-three  heavens  and  dwelling  places 
of  their  gods,  which,  on  this  account,  they  call  Tkamanofarra, 
which  signifies,  “ high  and  sub-celestial  fields  that  the 
souls  of  those  who  have  led  a good  life  in  this  world  are  ad- 
mitted without  delay  ; but  that  the  souls  of  the  bad  and  impi- 
ous are  denied  entrance  and  condemned  to  err,  without  a time 
sufficient  to  expiate  their  crimes.  This  is  all  they  know  of  a 
future  state  of  bliss. 

They  admit  no  hell,  no  places  of  torment,  no  Cimmerian 
darkness,  no  unfortunate  state  attending  our  souls  in  a world  to 


OF  THE  JAPANESE. 


131 

come.  Nor  do  they  know  of  any  other  devil,  but  that  which 
they  suppose  to  animate  the  lox  ; a very  mischievous  animal 
in  this  country,  and  so  much  dreaded,  that  some  are  of  opin- 
ion, that  the  impious  after  their  death  are  transformed  into 
foxes  ; which  their  priests  call  Ma,  that  is,  evil  spirits. 

The  chief  points  of  the  Sintos  religion  are, 

1.  Inward  purity  of  heart. 

2.  A religious  abstinence  from  whatever  makes  a man  im- 
pure. 

3.  A diligent  observance  of  the  solemn  festivals  and  holy 
days. 

4.  Pilgrimages  to  the  holy  places  at  Isie.  To  these  some 
very  religious  people  add, 

5.  Chastising  and  mortifying  their  bodies. 

Let  us  speak  of  these  severally  : — To  begin,  therefore, 
with  inward  purity  of  heart,  which  consists  in  doing,  or  omit- 
ting those  things  which  they  are  ordered  to  do,  or  to  avoid 
either  by  the  law  of  nature,  the  dictates  of  reason,  or  the 
more  immediate  and  special  command  of  civil  magistrates. 

As  to  external  purity,  the  observance  whereof,  though 
less  material  in  itself,  has  yet  been  more  strictly  commanded. 
It  consists  in  abstaining  from  blood  ; from  eating  flesh,  and 
I from  dead  bodies.  Those  who  have  rendered  themselves 
impure  by  any  of  these  things  are  thereby  disabled  from  going 
to  the  temples  ; from  visiting  holy  places,  and  in  general  from 
I appearing  in  the  presence  of  the  gods.  Whoever  is  stained 
I with  his  own  or  other  blood,  isfusio  for  seven  days,  that  is, 

■ impure  and  unfit  to  approach  holy  places.  No  woman  must 
come  to  the  temple  during  monthly  terms.  It  is  common- 
ly believed,  that  in  the  holy  pilgrimage  to  Isje,  the  monthly 
terms  do  for  that  time  entirely  cease  : which,  if  true,  must 
be  owing  either  to  the  fatigues  of  a long  and  tedious  journey, 
or  to  their  taking  great  pains  to  conceal  it,  foi  fear  their  la- 
bour and  expenses  should  thereby  become  useless.  Whoev- 
er eats  the  flesh  of  any  four  footed  beast,  deer  only  excepted, 
is  fusio  for  thirty  days.  On  the  contrary,  whoever  eats  a 
fowl  wild  or  tame,  water  fowls,  pheasants,  and  cranes  ex- 
cepted, is  fusio  but  a Japanese  hour,  which  is  equal  to  two 
©fours.  Whoever  kills  a beast,  or  is  present  at  an  execution, 
or  attends  a dying  person,  or  comes  into  a house  where  a 
dead  body  lies,  is  fusio  that  day. 

But  of  all  the  things  which  make  us  impure,  none  is  reck- 
oned so  very  contagious  as  the  death  of  parents  and  near  re- 
lations. The  nearer  you  are  related  to  the  dead  person,  so 
much  the  greater  the  impurity.  All  ceremonies  to  be  obv 


132 


RELIGION  AND  CEREMONIES 


served  on  this  occasion,  the  time  of  mourning,  and  the  like, 
are  determined  by  this  rule.  By  not  observing  these  precepts, 
people  make  themselves  guilty  of  external  impurity,  which  is 
detested  by  the  gods,  and  become  unfit  to  approach  their 
temples. 

The  celebration  of  solemn  festivals  and  holidays,  which  is 
the  third  essential  point  of  the  Sintos  religion,  consists  in  what 
they  call  Majiru  ; that  i-,  in  going  to  the  inias  and  temples  of 
the  gods,  and  deceased  great  men.  This  may  be  done  at  any 
time,  but  ought  not  to  be  neglected  on  those  days  particular- 
ly consecrated  to  their  worship,  unless  the  faithful  be  in  a 
state  of  impurity,  and  not  duly  qualified  to  appear  in  the  pre- 
sence of  the  immortal  gods,  who  detest  all  uncleanness. 

They  perform  their  devotions  at  the  temple  in  the  follow- 
ing manner  : the  worshippers  having  first  washed  and  cleaned 
themselves,  put  on  the  very  best  clothes  they  have,  with  a 
kamisijno,  as  they  call  it,  or  a garment  of  ceremony,  every 
one  according  to  his  ability. 

Thus  clad,  they  walk  with  a composed  and  grave  counte- 
nance to  the  temple-court,  and,  in  the  first  place,  to  the  ba- 
sin of  water,  there  to  wash  their  hands,  if  needful,  for  which 
purpose  a pail  is  hung  by  the  side  of  it  ; then  casting  down 
their  eyes,  they  move  on,  with  great  reverence  and  submis- 
sion towards  the  mia  itself ; and  having  got  up  the  few  steps 
which  lead  to  the  walk  round  the  temple,  and  are  placed  op- 
posite to  the  grated  windows  of  the  mia,  and  the  looking  glass 
within,  they  fall  down  upon  (heir  knees,  bow  the  head  quite 
to  the  ground,  slowly,  and  with  great  humility  ; then  lift  it  up 
again,  still  kneeling,  and  turning  their  eyes  towards  the  look- 
ing-glass, make  a .short  prayer,  wherein  they  expose  to  the 
gods  their  desires  and  necessities,  or  say  a takamano  farokami 
jodomari,  and  then  throw  some  putjes,  or  small  pieces  of 
money,  by  way  of  an  oflFering  to  the  gods,  and  charity  to  the 
priests,  either  through  the  grates  upon  the  floor  of  the  mia,  or 
into  the  alms  box,  which  stands  close  by  ; all  this  being  done, 
they  strike  the  bell  thrke,  which  is  bung  up  over  the  door 
of  the  mai,  for  the  diversion  of  the  gods,  whom  they  believe 
to  be  highly  delighted  with  the  sound  of  musical  instruments ; 
and  so  retire  to  divert  themselves  the  remaining  part  of  the 
day,  with  walking,  exercises,  eatfng  or  drinking,  and  treating 
one  another  in  the  very  best  manner  they  are  able.  » 

Their  feasts,  wedding.s,  audiences,  great  entertainments, 
and  in  general  all  manner  of  public  and  private  rejoicings,  are 
made  on  these  days  in  preference  toothers  ; not  only  because 
they  are  then  more  at  leisure,  but  chiefly  because  th^l  fancy 


OF  THE  JAPANESE. 


133 


that  their  gods  themselves  are  ve^'y  much  delighted,  when 
men  allow  themselves  reasonable  pleasures  and  diversions. 
All  their  rebis,  or  holidays  in  general,  are  unmoveable,  being 
fixed  to  certain  days.  Some  are  monthly,  others  yearly. 

The  merchants  worship  and  devote  themselves  in  a more 
peculiar  manner  to  the  four  following  gods,  as  gods  of  fortune 
and  prosperity. 

1.  Jebisu  was  Tensio  Dai  Sin’s  brother,  but  by  him  disgra- 
ced and  banished  into  an  uninhabited  island.  It  is  said  of 
him  that  he  could  live  two  or  three  days  under  water.  He 
is,  as  it  were,  the  Neptune  of  the  country,  and  the  protector 
of  fishermen,  and  seafaring  people.  They  represent  him 
sitting  on  a rock,  with  an  angling  rod  in  one  band,  or  the  cel- 
ebrated fish  tai,  in  the  other. 

2.  Daikoku,  is  said  to  have  the  power,  that  wherever  he 
knocks  with  his  hammer  he  can  fetch  out  from  thence  any 
thing  he  wants,  as  for  instance,  rice,  victuals,  cloth,  money, 
&c.  He  is  commonly  represented  sitting  on  a bale  of  rice, 
with  his  fortunate  hammer  in  his  right  hm^t^and  a bag  laid 
by  him,  in  which  he  puts  whatever  he  knoca^B^ 

3.  Tossitoku  ; and  by  some  called  Kur^HHff'  The  Jlap- 
anese  worship  him  at  the  beginning  of  the  neW  year,  in'orSer 
to  obtain  from  him  subsistence,  success  and  prosperity  in  their 
undertakings.  He  is  represented  standing  clad  in  a large 
gown  with  long  sleeves,  a long  beard,  a huge  monstrous  fore- 
head, and  large  ears,  and  a fan  in  his  right  hand. 

4.  Futtei,  by  some  called  Miroku,  is  represented  with  a 
great  huge  belly.  His  worshippers  expect  from  his  benevo- 
k*.t  assistance,  among  other  good  things,  health,  riches,  and 
children. 

These  are  the  greatest  of  the  Japanese  gods,  and  the  fes- 
tival days  sacred  to  them.  There  are  many  more  saints  and 
great  men,  whose  memory  is  celebrated  on  particular  days, 
because  of  their  noble  actions,  and  great  services  done  to 
their  country. 

Of  the  Jammabos,  or  Mountain  Priests. — Jammabos  signifies, 
properly  speaking,  a mountain  soldier.  They  are  a sort  of 
hermits,  who  pretend  to  abandon  the  temporal  for  the  sake 
of  the  spiritual  and  eternal;  to  exchange  an  easy  and  com- 
modious way  of  life  for  an  austere  and  rigorous  one  ; pleas- 
ures for  mortifications  ; spending  most  of  their  time  in  going 
up  and  dow’n  holy  mountains,  and  frequently  washing  them- 
selves with  water,  even  in  the  midst  of  the  winter.  The 
richer  among  them,  who  are  more  at  their  ease,  live  in  their 
own  houses.  I'lie  poorer  go  strolling  and  begging  about  the 

M 


134 


RELIGION  AND  CEREMONIES 


country,  particularly  in  the  province  of  Syriga,  in  the  neigh- 
bourhood of  ihe  high  mountain  Fusi  Jamma  ; to  the  top 
whereof  they  are  by  the  rules  ol  their  order  obliged  to  climb 
every  year,  in  the  sixth  month.  Some  few  have  mias,  or 
temples,  but,  generally  speaking,  so  ill  provided  for,  that 
they  can  scarce  get  a livelihood  by  them. 

The  founder  of  this  order  was  one  Gienno  Giossa,  who 
lived  about  1 100  years  ago.  They  can  give  no  manner  of 
account  of  his  birth,  parents  and  relations.  Nor  had  he  any 
issue.  He  was  the  first  that  chose  this  solitary  way  of  life 
for  the  mortification  of  his  body.  He  spent  all  his  time  wan- 
dering through  desert,  wild,  and  uninhabited  places,  which  in 
the  end  proved  no  inconsiderable  service  to  his  country,  in- 
somuch, as  thereby  he  discovered  the  situation  and  nature  of 
such  places,  which  nobody  before  him  ventured  to  view,  or 
to  pass  through,  because  of  their  roughness  and  wild  aspect. 
By  these  means  he  found  out  new,  easier,  and  shorter  roads, 
from  places  to  places,  to  the  great  advantage  of  travellers. 
His  followers,  in  process  of  time,  split  into  two  different  or- 
ders. One  is  called  Tosanfa.  Those  who  embrace  this, 
must  once  a year  climb  up  to  the  top  of  Fikoosan,  a very  high 
mountain  in  the  province  Cusen,  upon  the  confines  of  Tsiku- 
sen,  a journey  of  no  small  difficulty  and  danger,  by  reason  of 
the  height  anil  steepness  of  this  mountain,  and  the  many  pre- 
cipices all  around  it,  but  much  more,  because,  as  they  pre- 
tend, it  hath  this  singular  quality,  that  all  those  who  presume 
to  ascend  it,  when  fusios,  that  is,  labouring  under  any  degree 
of  impurity,  are  by  way  of  punishment  for  their  impious  rash- 
ness possessed  with  the  fox  (others  would  say,  the  devil,)  and 
turn  stark  mad.  The  second  order  is  called  Fonsanfa. — 
Those  who  enter  into  this,  must  visit  in  pilgrimage,  once  a 
year,  the  grave  of  their  founder  at  the  top  of  a high  mountain 
in  the  province  Jostsijno,  which  by  reason  of  its  height  is 
called  Omine,  that  is.  the  lop  of  the  high  mountain. 

Should  any  one  presume  to  undertake  this  journey,  with- 
out having  first  duly  purified  and  prepared  himself  for  it,  he 
would  run  the  hazard  of  being  thrown  down  the  horrid  pre- 
cipices, and  dashed  to  pieces,  or,  at  least,  by  a lingering  sick- 
ness, or  some  other  considerable  misfortune,  pay  for  his  folly, 
and  the  contempt  of  the  just  aqger  of  the  gods.  And  yet 
notwithstanding  all  these  dangers  and  difficulties,  all  persons, 
who  enter  into  any  of  these  two  orders,  must  undertake  this 
journey  once  a year.  In  order  to  this  they  qualify  them- 
selves by  a previous  mortification,  by  virtue  whereof  they 
must  for  sometime  abstain  from  their  wives,  from  impure 


OF  THE  JAPANESE. 


135 


food,  and  other  things,  by  the  use  of  which  they  might  con- 
tract any  degree  of  impurity,  though  never  so  small,  not  for- 
getting frequently  to  bathe  and  to  wash  themselves  in  cold 
water.  As  long  as  they  are  upon  the  journey,  they  must  live 
only  upon  what  roots  and  plants  they  find  on  the  mountain. 

If  they  return  safe  home  from  this  hazardous  pilgrimage, 
they  repair  forthwith,  each  to  the  general  of  his  order,  who 
resides  at  Miaco,  make  him  a small  present  in  money,  which 
if  poor,  they  must  get  by  begging,  and  receive  from  him  a 
more  honourable  title  and  higher  dignity,  which  occasions 
some  alteration  in  their  dress,  and  increases  the  respect  that 
must  be  shown  them  by  their  brethren  of  the  same  order. 
So  far  is  ambition  from  being  banished  out  of  these  religious 
societies. 

Of  the  Budsdo,  or  Foreign  Pagan  Worship,  audits  Founder. 
— Budsdo.  in  the  literal  sense,  signifies  the  way  of  foreign 
idols,  that  is,  the  way  of  worshipping  foreign  idols.  The  or- 
igin of  this  religion, .which  quickly  spread  through  most  Asia- 
tic countries  to  the  very  extremities  of  the  East,  must  be 
looked  for  among  the  Brahmins.  There  are  strong  reasons  to 
believe,  both  from  the  affinity  of  the  name,  and  the  very  na- 
ture of  this  religion,  that  its  author  and  founder  is  the  very 
same  person,  whom  the  Brahmins  call  Budha,  and  believe  to 
be  an  essential  part  of Vishnoo,  or  their  Deity,  who  made  its 
ninth  appearance  in  the  world  under  this  name,  and  in  the 
shape  of  man.  The  Chinese  and  Japanese  call  him  Siaka. 

He  lived  seventy-nine  years,  and  died  on  the  fifleenth  day 
of  the  second  month  in  the  year  before  Christ  9o0. 

The  most  essential  points  of  his  doctrine  are  as  follows  : — 

The  souls  of  men  and  animals  are  immortal  : both  are  of 
the  same  substance  and  differ  only  according  to  the  different 
objects  they  are  placed  in. 

The  souls  of  men,  after  their  departure  from  their  bodies, 
are  rewarded  in  a place  of  happiness  or  misery,  according  to 
their  behaviour  in  this  life. 

The  place  of  happiness  is  called  Gokurakf,  that  is,  a place 
of  eternal  pleasures.  As  the  gods  differ  in  their  nature,  and 
the  souls  of  men  in  the  merit  of  their  past  actions,  so  do  like- 
wise the  degrees  of  pleasure  and  happiness  in  their  Elysian 
fields,  that  every  one  may  be  rewarded  as  he  deserves.  How- 
ever the  whole  place  is  so  thoroughly  filled  with  bliss  and 
pleasure,  that  each  happy  inhabitant  thinks  his  portion  the 
best,  and  fiir  from  envying  the  happier  state  of  others,  wishes 
only  for  ever  to  enjoy  his  own. 

Amida  is  the  sovereign  commander  of  these  heavenly  sta- 


136 


RELIGION  AND  CEREMONIES 


tions.  He  is  looked  upon  as  the  general  patron  and  protect- 
or of  human  souls,  but  more  particularly  as  the  god  and  fa- 
ther of  those  who  happily  transmigrate  into  these  places  of 
bliss.  Through  his  sole  mediation,  men  are  to  obtain  abso- 
lution from  their  sins,  and  a portion  of  happiness  in  a future 
life. 

Leading  a virtuous  life,  and  doing  nothing  that  is  contrary 
to  the  commandments  of  the  law  of  Siaka,  is  the  only  way  to 
become  agreeable  to  Amida,  and  worthy  of  eternal  happinessi 
The  five  commandments  of  the  doctrine  of  Siaka,  the  stand- 
ing rule  of  the  life  and  behaviour  of  all  his  faithful  adhereots, 
are  called  Gokai,  which  implies  as  much  as  the  five  cautions  I 
or  warnings  : they  are, 

Se  Seo,  the  law  not  to  kill  any  thing  that  hath  life  in  it. 

Tsu  To,  the  law  not  to  steal.  ' 

Sijain,  the  law  not  to  whore.  i 

Mago,  the  law  not  to  lie.  | 

Onsiu,  the  law  not  to  drink  strong  liquors  ; a law  which 
Siaka  most  earnestly  recommended  to  his  disciples,  to  be  by  « 
them  strictly  observed. 

All  persons,  secular  or  ecclesiastical,  who,  by  their  sinful 
life  and  vicious  actions,  have  rendered  themselves  unworthy 
of  the  pleasures  prepared  for  the  virtuous,  are  sent  after 
their  death  to  a place  of  misery,  called  Dsigokf,  there  to  be 
confined  and  tormented,  not  indeed  for  ever,  but  only  during 
a certain  undetermined  time.  As  the  pleasures  of  the  Elysian 
fields  differ  in  degrees,  so  do  likewise  torments  in  these 
infernal  places.  Justice  requires  that  every  one  should  be 
punished  according  to  the  nature  and  number  of  his  crimes, 
the  number  of  years  he  lived  in  the  world,  the  station  he  lived 
in,  and  the  opportunities  he  had  to  be  virtuous  and  good. 
Jemma,  or  with  a more  majestic  character,  Jemma  O,  (by 
which  same  name  he  is  known  also  to  the  Brahmins,  Siamites, 
and  Chinese,)  is  the  severe  judge  and  sovereign  commander 
of  this  place  of  darkness  and  misery.  All  the  vicious  actions 
of  mankind  appear  to  him  in  all  their  horror  and  heiuousness, 
by  the  means  of  a large  looking-glass,  placed  before  him,  and 
called  ssofarino  kagami,  or  the  looking-glass  of  knowledge. 
The  miseries  of  the  poor  unhappy  souls  confined  to  these 
prisons  of  darkness  are  not  so  considerable  and  lasting,  but 
that  great  relief  may  be  expected  from  the  virtuous  life  and 
good  actions  of  their  family,  friends,  and  relations,  whom  they 
left  behind.  But  nothing  is  so  conducive  to  this  desirable 
end,  as  the  prayers  and  offerings  of  the  priests  to  the  great 
and  good  Amida,  who  by  his  powerful  intercession,  can  pre- 


OP  THE  JAPANESE. 


137 


vaii  so  far  upon  the  almost  inexorable  judge  of  this  infernal 
place,  as  to  oblige  him  to  remit  from  the  severity  of  his  sen- 
tence, to  treat  the  unhappy  imprisoned  souls  with  kindness, 
at  least  so  fir  as  it  is  not  inconsistent  with  his  justice,  and  the 
punishment  their  crimes  deserve,  and  last  of  all,  to  send  them 
abroad  into  the  world  again  as  soon  as  possible. 

When  the  miserable  souls  have  been  confined  in  these 
prisons  of  darkness  a time  sufficient  to  expiate  their  crimes, 
they  are,  by  virtue  of  the  sentence  of  Jemma  O,  sent  back 
into  the  world,  to  animate,  not  indeed  the  bodies  of  men,  but 
of  such  vile  creatures  whose  natures  and  properties  are 
nearly  related  to  their  former  sinful  inclinations,  such  as,  for 
instance,  serpents,  toads,  insects,  birds,  fishes,  quadrupeds, 
and  the  like.  From  the  vilest  of  these,  transmigrating  by  de- 
grees into  others,  and  nobler,  they  at  last  are  suffered  again 
to  enter  human  bodies,  by  which  means  it  is  put  in  their  pow- 
er, either  by  a good  and  virtuous  life  to  render  themselves 
worthy  ofa  future  uninterrupted  state  o|  happiness,  or  by  a 
new  course  of  vices  to  expose  themselves  once  more  to  un- 
dergo all  the  miseries  of  confinement  in  a place  of  torment, 
succeeded  by  a new  unhappy  iransmigration. 

These  are  the  most  essential  points  of  the  doctrine  of  Si- 
aka. 

Christianity  was  introduced  into  the  empire  of  Japan,  in 
the  beginning  of  the  seventeenth  century,  by  missionaries  of 
the  church  of  Rome,  and,  for  a number  of years,  made  a very 
rapid  progress.  The>e  Missionaries,  who  were  mostl}'  Jes- 
uits, required  little  more  than  a nominal  profession  of  the 
Christian  name,  with  an  admission  of  the  supremacy  of  the 
Pope  ; and,  while  they  presented  Christian  images  to  be 
adored,  those  idolaters  saw  nothing  essentially  opposed  to 
their  own  religious  usages,  with  which  they  had  long  been  fa- 
miliar. As  they  were  not  required  to  submit  to  the  self-de- 
nial and  holy  righteousness  of  the  Gospel,  and  being  promised 
eternal  happiness  on  an  acceptance  of  the  new  religion,  it 
soon  became  popular  and  numbered  its  thousands  of  nominal 
converts.  In  this  scene  of  prosperity,  the  Jesuits  were  de- 
tected in  some  intrigues  in  the  afl'airs  of  the  government, 
which  produced  an  order  from  the  jealous  and  arbitrary  em- 
peror, in  the  year  1615,  for  the  entire  suppression  of  the 
new  religion.  The  foreign  missionaries  were  banished  from 
the  empire,  and  the  acknowledgment  or  worship  of  Christ 
was  made  a capital  offence.  Although  a great  part  of  the 
nominal  converts  easily  renounced  their  religion,  there  were 
a considerable  number  who  would  not,  and  the  imperial  order 

M 2 


138 


RELIGION  AND  CEREMONIES 


led  to  one  of  the  most  furious  persecutions  of  modern  times. 
It  is  highly  probable  that  there  are  traits  of  Christianity,  and 
perhaps  some  faithful  worshippers  of  the  true  God  and  Sav- 
iour in  Japan  at  this  day. 

Since  that  period,  a violent  prejudice  has  existed  among 
the  Japanese,  against  every  thing  bearing  the  Christian  name. 
To  perpetuate  this  prejudice,  and  for  a memorial  of  the  sup- 
pression of  Christianity,  an  annual  festival  is  regularly  cele- 
brated at  the  close  of  the  year,  at  which  all  persons  are  oblig- 
ed to  declare,  upon  oath,  that  they  not  Christians.  After 
which,  an  image  of  the  Saviour  on  a cross,  and  an  image  of 
the  Virgin  Mary  are  presented  and  laid  on  the  ground,  and  ev- 
ery one  is  required  to  trample  them  in  the  dust> 


SECTION  IV. 

THE 

RELIGION  AND  CEREMONIES 

OF  THE 

CHINESE  AND  RUSSIAN  TARTAR  TRIBES, 

It  is  a mixture  of  Lamaism,  Islamism,  and  Gentooism,  par- 
taking, in  some  cases,  also  of  a resemblance  of  the  corrup- 
tions of  the  Greek  and  Roman  churches.  The  idolatrous 
tribes  principally  follow  the  worship  of  the  Grand  Lama  ; 
but  even  a grosser  species  of  idolatry  is  followed  by  some  of 
the  Tartars,  particularly  some  of  the  Cossacks,  who  inhabit 
the  borders  of  China. 

Some  of  them  are  the  grossest  idolaters,  and  worship  little 
rude  images,  which  generally  consist  of  a small  bit  of  wood  a 
few  inches  in  length  ; the  upper  part  is  rounded  off,  and 
adorned  with  some  rude  marks  to  resemble  the  human  fea- 
tures, and  being  thus  prepared,  the  figure  is  dressed  up  in 
rags.  In  fine  weather  and  prosperous  seasons,  they  caress 
these  ragged  deities,  but  are  apt  to  treat  them  very  roughly 
when  the  contrary  happens. 

Others  of  the  Tartars  profess  a belief  in  the  existence  cf 
one  Supreme  God*  the  Creator  of  all  things,  who  has  divided 
the  government  of  the  world,  and  the  destiny  of  men,  among 
a great  number  of  subaltern  divinities,  who  are  left  to  act  ac 


OF  THE  TARTARS. 


139 


cording  to  their  own  pleasure,  and  consequently  whose  fa- 
vour It  is  necessary  to  obtain  by  special  acts  of  homage  and  at- 
tention. 

It  is  the  custom  among  some  of  the  Tartar  nations  to  burn 
their  dead,  and  inter  their  ashes  on  an  eminence,  upon  which 
they  raise  a heap  of  stones,  and  place  on  it  little  banners  ; 
but  a greater  part  of  the  Pagan  Tartars  bury  their  dead,  and 
with  each  man  his  best  horse  and  moveables,  for  his  use  in 
the  other  world.  Others,  however,  throw  their  dead  into 
open  fields,  to  be  devoured  by  the  dogs,  of  which  many  run 
wild,  and  some  are  kept  for  this  purpose.  If  the  bodies  are 
thus  devoured  by  any  number  exceeding  six,  they  think  hon- 
ourably of  the  deceased  ; otherwise  he  is  a disgrace  to  his 
relations. 

On  some  of  the  skirts  of  the  villages  are  seen  tombs,  which 
are  larger  and  better  built  than  the  houses  ; each  of  them  en- 
closes three,  four,  or  five  biers  of  a neat  workmanship,  orna- 
mented with  Chinese  stuffs,  some  pieces  of  which  are  bro- 
cade. Bows,  arrows,  lines,  and,  in  general,  the  most  valua- 
ble articles  belonging  to  these  people,  are  suspended  in  the 
interior  of  the  monumeuts,  the  wooden  door  of  which  is  clos- 
ed with  a bar,  supported  at  its  extremities  by  two  props. 

The  Mongols  on  the  frontiers  of  China  have  built  several 
temples  in  the  countries  which  they  inhabit ; one  of  these  is 
near  the  river  Tchikoi.  It  was  formerly  their  principal 
temple,  and  the  lama  who  officiated  there  had  the  superinten- 
dence of  all  the  others.  There  is  another  spacious  edifice 
of  this  kind,  twenty-five  wersts  from  the  town  of  Selinginsk, 
to  the  south-west  of  the  lake  of  KullingNoor,  which  possess- 
es the  supremacy  over  four  others. 

The  Bouraits  and  Bourettes,  of  Mongol  origin,  were  not 
known  till  the  17th  century,  the  period  of  the  conquest  of 
the  west  part  of  Siberia  by  the  Russians.  They  also  reside 
on  the  frontiers  of  China,  in  the  government  of  Irkutzk, 
along  the  .Angara  and  the  Lena,  to  the  south  of  Lake  Baikal, 
and  in  Daouria.  Their  number  is  estimated  at  ninety-three 
thousand.  Still  attached  to  a roving  life,  they  have  no  other 
habitations  than  huts  made  with  poles,  and  covered  with  pie- 
ces of  felt  tied  with  hair  ropes.  The  fire  occupies  the  cen- 
tre. The  huts  of  each  family  form  a small  village.  Their 
furniture  is  very  simple  : broad  benches  serve  for  a bed  ; 
they  have  a pillow  of  hair  or  feathers,  under  which  they  put 
the  casket  containing  their  most  valuable  effects. 

The  religion  of  the  Bouraits  is  a mixture  of  Lamaism  and 
Shainaism.  In  their  huts  they  have  wooden  idols,  naked  or 


140 


RELIGION  AND  CEREMONIES 


clothed  : others  are  of  felt,  tin,  or  latnb’s  skin  ; and  others 
again  rude  daubings  with  soot  by  the  Shamans,  who  give  them 
arbitrary  names.  ^ he  women  are  not  allowed  to  approach, 
or  to  pass  before  them.  The  Bourait,  when  he  goes  out,  or 
returns  to  his  hut,  bows  to  his  idols,  and  this  is  almost  the 
only  daily  mark  of  respect  that  he  pays  them.  He  annually 
celebrates  two  festivals  in  honour  of  them,  and  at  these  men 
only  have  a right  to  he  present.  The  priests  preside  at  a 
sacrifice  ; a sheep  is  commonly  chosen  for  the  victim,  which 
they  slaughter  by  ripping  open  the  belly  ; the  heart  is  then 
taken  out,  and  the  Shaman  places  a small  lock  of  wool,  cut 
from  the  back,  in  the  lungs,  which  ceremony  is  designed  to 
preserve  the  other  sheep  from  all  kinds  of  diseases.  The 
flesh  is  afterwards  separated  from  the  bones,  dressed,  and  set 
before  the  idols,  where  it  is  left  for  the  whole  time  the  Shaman 
is  singing.  When  he  has  fluished,  he  repeats  fresh  prayers, 
with  abundance  of  ceremonies,  throwing  into  the  fire  four 
spoonfuls  of  broth,  and  as  many  small  pieces  of  meat  ; the 
rest  is  distributed  among  the  company.  Before  he  dismisses 
the  assembly,  the  priest  sets  up  a flesh  song,  much  more  ob- 
streperous than  the  first,  accompanied  with  shivering,  leaping, 
and  howling,  pronouncing  the  names  of  different  demons, 
which  makes  the  Bouraits  believe  that  he  is  cursing  them, 
and  will  thereby  prevent  those  spirits  from  injuring  them  or 
their  herds.  Particular  sacrifices  take  place  on  occasion  of  a 
journey,  sickness,  or  accident. 

Under  this  head  may  be  briefly  noticed  the  religion  of  the 
Kamtichadales. 

The  Christian  religion  was  introduced  into  this  countrjy  by 
theii  conquerors,  but  the  inhabitants  know  little  more  of  it 
than  the  ceremony  of  baptism.  They  are  ignorant  of  the  very 
first  principles  of  Christianity.  As  to  their  inclinations,  they 
follow  the  impulse  of  their  passions.  Many  of  them,  both 
men  and  women,  are  chamans,  or  believers  in  the  witchcraft 
.«f  those  pretended  sorcerers.  They  dread  the  Russian 
priests,  and  do  all  they  can  to  avoid  meeting  them,  which,  if 
they  are  not  able  to  effect,  they  act  the  hypocrite,  till  they 
can  find  a convenient  opportunity  to  make  an  escape.  They 
pay  a secret  homage  to  their  god  Koutka,  and  place  in  him  so 
entire  a confidence,  that  they  aildress  their  prayers  to  him, 
when  they  are  desirous  of  obtaining  any  boon,  or  of  engaging 
in  any  enterprise.  When  they  go  to  the  chase,  they  abstain 
from  washing  themselves,  and  are  careful  not  to  make  the  sign 
of  the  cross  ; they  invoke  their  Koutka,  and  the  first  animal 
they  catch  is  sacrificed  to  him.  After  this  act  ef  devotion 


OF  CEYLON. 


14t 


they  conceive  that  their  chase  -will  be  successful ; on  the  con- 
trary, if  they  were  to  cross  themselves,  they  would  despair  of 
catchins;  any  thing.  To  the  same  deity  they  consecrate  their 
new  born  children,  who  are  destined  to  become  chamans. 

The  great  veneration  of  these  people  for  sorcerers  can 
■ scarcely  be  conceived,  it  approaches  to  insanity,  and  is  really 
to  be  pitied  ; for  the  extravagant  and  wild  absurdities  by 
ij  which  these  magicians  keep  alive  the  credulity  of  their  friends, 
excite  the  indignation  rather  than  the  laughter  of  eye-witncs- 
ses.  This  superstition  is  confined  to  but  a small  part  ot  the 
Kamtschadales,  %vho  do  not  now  profess  it  openly,  nor  give 
the  same  splendour  they  once  did  to  their  necromany. 


SECTION  V. 

RELIGION  AND  CEREMONIES 

OF  CEYLON. 

The  religion  followed  in  the  Island  of  Ceylon  so  much  re- 
sembles either  that  of  the  Gentoos,  or  what  is  sometimes  cal- 
led the  religion  of  Boodh,  that  very  little  need  be  said  con- 
cerning it.  This  religion  is  followed  by  the  natives  of  Cey- 
lon, who  inhabit  the  interior  of  the  island.  The  images  of 
Boodh  appear  with  short  and  crisped  hair,  because  it  is  be- 
lieved that  he  cut  it  with  a golden  sword,  which  produced 
that  effect.  Their  priests  manifest  a much  greater  degree  of 
intellect  than  the  Brahmins  of  Hindoostan.  Two  of  their 
priests,  converted  to  the  Christian  religion,  by  the  pious  ex- 
ertions of  the  Wesleyan  Methodist  Missions,  recently  visited 
London,  and  are  at  present  engaged  in  learning  our  language, 
qualifying  themselves  for  missionaries  and  teachers  in  their 
own  country,  on  their  return. 

Indeed,  there  are  already  several  converted  Budhu  priqgts 
employed  as  schoolmasters  and  catechists,  and  other  natu  e 
preachers,  who  are  described  as  very  useful  in  assisting  the 
European  missionaries,  and  in  the  translation  ol  the  scriptures. 

Ofthe  means  employed  by  the  unconverted  priests  to  deter 
men  from  sin,  or  to  induce  them  to  perform  some  act,  the 
reader  has  only  to  cast  his  eye  over  the  adjoining  cuts,  repre- 
senting Ceylonese  hells,  in  which  flames  and  tortures  of  the 
most  frightful  descriptions  are  seen  employed  to  punish  the 
damned.  On  the  other  hand,  the  heavens  of  the  Boodhists 


142 


RELIGION  AND  CEREMONIES 


are  little  inferior  to  the  luxurious  descriptions  of  the  heavens 
of  Vishnoo  or  Bramha. 

The  marriage  ceremony  is  extremely  simple  : — the  priest 
joins  the  parties  together  by  placing  their  thumbs  together, 
uttering  a few  words,  then  sprinkling  them  with  water,  covers 
them  with  a sheet.  They  separate  as  soon  and  as  often  as 
they  think  proper. 

Christianity  was  taught  in  this  large  and  populous  island  in 
the  sixteenth  century,  according  to  the  doctrines  of  the  Cath- 
olics, by  the  Portuguese,  and  of  the  Protestants,  by  the 
Dutch.  It  does  not  appear  that  Christianity  obtained  a firm- 
er footing,  in  any  of  the  European  settlements  in  the  east,  than 
in  the  island  of  Ceylon  Many  thousands  of  nominal  Chris- 
tians h ive  been  reckoned  on  the  island,  ever  since  their  re- 
ligion was  first  established  there,  and  continue  to  this  time. 
The  doctrines  of  the  gospel  have,  however,  been  held  by 
them  With  great  imperfection  and  error,  and  with  a very  lax 
morality.  At  the  present  time  there  is  a tv^ifhber  of  Mission- 
ary stations  on  the  island,  occupied  by  pious  Missionaries  from 
Great  Britain  and  the  United  States,  with  favourable  pros- 
pects of  success. 


SECTION  VI. 

OF  THE  LAPLANDERS. 

Although  great  pains  have  been  taken  by  the  Danes  and 
Swedes,  to  inform  the  minds  of  the  Laplanders  on  the  subject 
of  religion,  yet  the  majority  of  them  continue  to  practice  su- 
perstitions and  idolatries,  as  gross  as  any  that  are  to  be  met 
with  among  Pagans.  Augury  and  witchcraft  are  practised 
among  them  ; and  they  have  been  considered  by  many  of  our 
modern  traders  as  very  skilful  in  magic  and  divination.  They 
are  professedly  Christians  of  the  Lutheran  persuasion,  but 
sc^superstitious,  that  if  they  meet  any  thing  in  the  morning 
esteemed  ominous,  they  return  home,  and  do  not  stir  out  the 
whole  day  ; they  pray  to  their  ancient  idols  for  the  increase 
and  safety  of  their  herds. 

Their  magicians  make  use  of  what  they  call  a drum,  an  in- 
strument not  very  dissimilar  to  the  tambourine.  On  this  they 
draw  the  figures  of  their  own  gods,  as  well  as  those  of  Jesus 
Christ,  the  apostles,  the  sun,  the  moon,  stars,  birds,  and  riv- 
ers. On  different  parts  of  this  instrument  and  its  ornaments 


OF  THE  LAPLANDERS. 


143 


are  placed  small  brass  rings,  which,  when  the  drum  is  beaten 
witli  a lUlle  hammer,  dance  over  the  figures,  and,  according 
to  their  progress,  the  sorcerer  prognosticates.  When  be  has 
gone  through  all  his  manoeuvres,  he  informs  his  audience  what 
they  desire  to  know. 

These  operations  are  generally  performed  for  gain  ; and 
the  northern  ship  masters  are  such  dupes  to  the  delusions  of 
these  impostors,  that  they  often  purchase  of  them  a magic 
cord,  which  contains  a number  of  knots  ; by  opening  of 
which,  according  to  the  magician’s  directions,  they  expect  to 
gain  any  wind  they  want. 

The  Laplanders  frequently  sacrifice  to  the  trunk  of  a tree, 
which  they  cut  into  something  like  a human  face.  They  be- 
lieve in  the  transmigration  of  the  soul,  and  have  festivals  set 
apart  for  the  worship  of  certain  spirits,  who,  they  imagine, 
inhabit  the  air,  and  have  power  over  human  actions  ; but  be- 
ing without  form  or  substance,  they  assign  to  them  neither 
images  nor  statues.  They  also  follow  the  practice  ol  invok- 
ing the  dead. 

A black  cat  in  each  house,  is  reckoned  as  one  of  the  most 
valuable  appendages  ; they  talk  to  it  as  a rational  creature, 
and  in  hunting  and  fishing  parties,  it  is  their  usual  attendant. 
To  this  animal  the  Danish  Laplanders  communicate  their  se- 
crets ; they  consult  it  on  all  important  occasions  ; such  as 
whether  thi-  day  should  or  should  not  be  employed  in  hunt- 
ing or  fishing,  and  are  governed  by  its  accidental  conduct. 
Among  the  Swedish  Laplanders,  a drum  is  kept  in  every  fam- 
ily, for  the  purpose  of  consulting  with  the  devil ! 

• When  a Laplander  intends  to  marry,  he  or  his  friends  court 
the  father  with  presents  of  brandy  : if  he  gains  admittance  to 
the  fair  one,  he  offers  her  some  eatable,  which  she  rejects 
before  company,  but  readily  accepts  in  private.  Every  visit 
to  the  lady  is  purchased  from  the  father  with  a bottle  of  brandy, 
and  this  prolongs  the  courtship  sometimes  for  two  or  three 
years  The  priest  of  the  parish  at  last  celebrates  the  nup- 
tials ; but  the  bridegroom  is  obliged  to  serve  his  father  in- 
law for  four  years  after  marriage.  He  then  carries  home  his 
wife  and  her  fortune,  which  consists  of  a few  sheep,  a kettle, 
and  some  trifling  articles.  It  is  a part  of  the  ceremony  at  a 
Lapland  wedding,  to  adorn  the  bride  with  a crown,  ornament- 
ed with  a variety  of  gaudy  trinkets  ; and  on  these  occasions 
the  baubles  are  generally  borrowed  of  their  neighbours. 

When  a Laplander  is  supposed  to  be  approaching  his  disso- 
lution, his  friends  exhort  him  to  die  in  the  faith  of  Christ. 
They  are,  however,  unwilling  to  attend  him  in  his  last  mo- 


144 


RELIGION  AND  CEREMONIES 


ments  ; and,  as  soon  as  he  expires,  quit  the  place  with  the  ut' 
most  precipitation,  apprehending  some  injur}'  from  his  ghost, 
which  they  believe,  remains  in  the  corpse,  and  delights  in 
doing  mischief  to  the  living. 

A Laplander's  funeral  is  thus  described  by  an  eye  witness. 
— “ Coming  to  the  house  of  the  deceased,  we  saw  the  corpse 
taken  from  the  bear-skins  on  which  it  lay,  and  removed  into 
a wooden  cofhn  by  six  of  his  most  intimate  friends,  after  be- 
ing first  wrapped  in  linen,  the  face  and  hands  alone  being  bare. 

“ In  one  hand  they  put  a purse  with  some  money,  to  pay 
the  fee  of  the  porter  at  the  gate  of  paradise  ; in  the  other  a 
certificate,  signed  by  the  priest,  directed  for  St.  Peter,  to 
witness  that  the  defunct  was  a good  Christian,  and  deserved  ad- 
mi.ssion  into  heaven.  At  the  head  of  the  coffin  was  placed  a 
picture  of  St.  Nicholas,  a saint  greatly  reverenced  in  all  parts 
of  Russia,  on  account  of  bis  supposed  friendship  for  the  dead. 
They  also  put  into  the  coffin  some  brandy,  dried  fish,  and 
venison,  that  he  might  not  starve  on  the  road. 

“ This  being  done,  they  lighten  some  fir-tree  roots,  piled 
up  at  a convenient  distance  from  the  coffin,  and  then  wept, 
howled,  and  exhibited  a variety  of  strange  gestures  and  con- 
tortions, expressive  of  the  violence  of  their  grief.  When 
they  were  fatigued  with  noise  and  gesticulations,  they  made 
several  processions  round  the  corpse,  asking  the  deceased 
why  he  died  ? whether  he  ivas  angry  with  his  wife  ? wheth- 
er he  was  in  want  of  food  or  raiment  ? if  he  had  been  unsuc- 
cessful in  hunting  and  fishing?  After  these  interrogatories, 
they  renewed  their  howling.  One  of  the  priests  frequently 
sprinkled  holy  water  on  the  corpse,  as  well  as  the  mourn- 
ers.” * 

The  sepulchre  is  no  other  than  an  old  sledge,  which  is 
turned  bottom  upwards  over  the  spot  where  the  body  lies 
buried.  Before  their  conversion  Jo  Christianity,  they  used 
to  place  an  axe,  with  a tinder  box,  by  the  side  of  the  corpse, 
if  it  was  that  of  a man  ; and  if  a woman’s,  her  scissors  and 
needles,  supposing  that  these  implements  might  be  of  use  to 
them  in  the  other  world.  With  the  axe  the  deceased  is  sup- 
posed to  bew  down  the  bushes  or  boughs  that  may  obstruct 
his  passage  to  the  other  world  : the  tinder-box  is  for  the  pur- 
pose of  striking  a light,  should  he  find  himself  in  the  dark  at 
the  day  ofjudgment.  For  the  first  three  years  after  the  de- 
cease of  a friend  or  relation,  they  were  accustomed,  from 
time  to  time,  to  dig  holes  by  the  side  of  the  grave,  and  to  de- 
posit in  them  either  a small  quantity  of  tobacco,  or  something 
that  the  deceased  was  fondest  of  when  living.  They  suppo- 


OF  THE  AFRICAN  TRIBES. 


146 


sed  that  the  felicity  of  a future  state  would  consist  in  smoking, 
drinking  brandy,  &c.  and  that  the  reindeer,  and  other  animals, 
would  be  equal  partakers  of  their  joys. 


SECTION  VII. 

OF  THE 

IDOLATROUS  AFRICAN  TRIBES. 

The  Idolatry  of  all  uncivilized  nations  or  tribes  is  so  much 
the  same,  that  little  need  be  said  under  this  head. 

The  Shangala,  neai  Abyssinia,  worship  trees  and  serpents, 
and  the  moon  and  stars  in  certain  positions.  They  have  di- 
viners who  foretel  unlucky  events,  and  pretend  to  afflict  their 
enemies  with  sickness  at  a distance. 

It  has  been  said  that  the  Galla  have  no  religion  ; but  the 
Wansey  tree  under  which  their  kings  are  crowned,  is  avow- 
edly worshipped  as  a god  in  every  tribe.  The  moon,  partic- 
ularly the  new  moon,  some  of  the  stars,  and  even  certain 
stones,  are  also  objects  of  their  devolion.  .411  of  them  believe 
that  after  death  they  shall  live  again,  in  the  same  body  and 
with  the  same  friends  as  in  the  present  life  ; but  they  are  to 
be  infinitely  more  perfect,  to  suffer  neither  sorrow,  pain,  nor 
trouble,  and  to  die  no  more. 

The  Kaussa  Caffres  of  Southern  Africa,  believe  there  is 
an  invisible  being  that  sometimes  brings  good  and  sometimes 
evil;  that  causes  men  to  die  suddenly,  or  before  they  come 
to  maturity  ; that  raises  the  wind  and  makes  the  thunder  and 
lightning  ; that  leads  the  sun  across  the  world  in  a day,  and 
the  moon  in  a night  ; and  that  made  every  thing  they  cannot 
understand  or  imitate.  This,  though  expressed  in  other 
words,  is  not  far  distant  from  our  “ Almighty  Maker  of  heav- 
en and  earth,  sea,  and  all  that  in  them  is.*’ 

Male  children  are  circumcised,  but  the  Thoussas  give  no 
other  reason  for  this  practice  than,  that  “ it  was  the  custom 
of  our  fathers.” 

The  Hottentots  believe  that  God  made  all  things,  and  never 
did  harm  to  any,  and  that  he  lived  far  above  the  moon.  They 
also  believe  that  there  is  an  evil  being,  the  author  of  al  Imis- 
chief,  and  they  wheedle  and  coax  him  that  he  may  do  them 
no  injury.  They  have  a great  veneration  for  a particular  in- 
sect, which  they  imagine  brought  a blessing  on  the  village  it 


146 


RELIGION  AND  CEREMONIES 


first  appeared  in ; and  they  believe  that  the  destruction  of 
their  cattle  would  ensue  if  they  were  to  kill  it. 

The  Negroes  of  Congo  believe  in  a good  and  an  evil  princi- 
ple, which  are  both  supposed  to  reside  in  the  sky.  The  for- 
mer sends  rain,  the  latter  withholds  it  ; but  they  do  not  seem  » 
to  consider  either  of  them  as  possessing  any  influence  over  j 
human  affairs.  After  death  they  all  take  their  place  in  the  | 
sky,  and  enjoy  a happy  existence,  without  any  regard  being  » 
paid  to  their  good  or  bad  actions  while  here  below. 

Each  town  has  a grand  kissey,  or  presiding  divinity.  It  is  I 
the  figure  of  a roan,  the  body  stuck  with  feathers,  rags,  and  ^ 
bits  of  iron,  and  resembles  nothing  so  much  as  one  of  our  1 
scarecrows.  The  chenoo  of  Cooloo  had  a kissey  so  redoubt-  i 
able  that  if  any  person  attempted  to  shoot  at  it  he  would  fall 
down  dead,  and  the  flint  would  drop  out  of  the  musket  This 
powerful  divinity  was  the  figure  of  a man,  about  two  feet  high, 
rudely  carved  in  wood,  and  covered  with  rags. 

Kolloh  is  the  name  of  a great  spirit  who  is  supposed  to  re- 
side in  the  vicinity  of  Yangroo,  in  Western  Africa.  He  makes  ) 
his  abode  in  the  woods,  and  is  rarely  seen  except  on  mourn-  t 
ful  occasions,  such  as  the  death  of  the  king  or  of  some  of  their  | 
headmen,  or  when  a person  has  been  buried  without  having  | 
observed  the  usual  ceremonies  of  dancing,  drinking  palm  1 
wine,  &c.  in  remembrance  of  their  departed  friends. 

The  Kolloh  is  made  of  bamboo  sticks  in  the  form  of  an  oval  t 
basket,  about  three  feet  long,  and  so  deep  that  it  goes  on  to 
the  man’s  shoulders.  It  is  covered  with  a piece  of  net,  and 
stuck  all  around  with  porcupine  quills  on  the  nose.  It  has  a 
frightful  appearance,  and  has  a great  effect  in  exciting  the 
terror  of  the  inhabitants. 

A certain  man  pretends  to  have  some  very  intimate  inter- 
course with  this  Beelzebub,  and  therefore  he  is  called  by 
the  spirit  to  take  the  Kolloh  on  his  head  and  to  go  about  with 
it  on  certain  occasions  to  see  that  the  various  ceremonies  of 
the  country  are  strictly  observed,  and  if  any  are  absent  be  | 
seeks  them  out  and  drives  them  to  the  place  of  assembly. — < 
He  is  a faithful  servant  of  the  Devil.  J 

The  Kolloh-man  carries  a stick  in  his  hand  to  show  his  au-  j 
thority,  and  to  give  notice  of  his  coming  he  rings  a bell  which  j 
is  fixed  inside  of  the  Kolloh  or  basket.  These  Kolloh  men  j 
are  a set  of  plunderers  who  disturb  the  peace  and  greatly  de-  j 
ceive  the  ignorant  natives.  ] 

Each  house  has  also  its  particular  divinities,  which  are  in- 
voked on  all  occasions,  and  are  included  in  the  term  fetish.  ■ 
When  a man  applies  to  a gangam,  or  priest,  for  a domestic  fe- 


OF  THE  AFRICAN  TRIBES. 


147 


tish,  he  IS  told  from  what  sorts  offood  he  must  abstain.  Chil- 
dren are  forbidden  to  eat  the  food  that  is  fetished  to  their  fa- 
thers. Women  are  not  to  eat  meat  the  day  that  it  is  killed. 

Once  a year  the  different  tribes  of  the  Agows  meet  at  the 
source  of  the  Nile,  and  sacrifice  a black  heifer  that  has  never 
borne  a calf.  The  head  of  the  animal  is  wrapped  in  its  skin, 
and  what  becomes  of  it  is  not  known.  The  carcass,  after 
having  been  washed  at  the  fountain  is  divided  among  the  tribes 
and  eaten  raw  ; the  only  beverage  allowed  is  from  the  spring; 
the  bones  are  piled  up  and  burnt.  The  church  ofSt.  Micha- 
el Gean  is  never  opened  and  the  people  are  privately  hasten- 
ing its  decay,  while  they  pray  to  the  spirit  residing  in  the 
river,  and  call  it  •*  Father  of  the  universe,”  “ Light  of  the 
world,”  “ Saviour  of  the  world,”  “Everlasting  God,”  and 
“ God  of  peace 

The  richer  sort  of  the  Agows  keep  serpents  of  a particular 
kind  in  their  houses,  which  they  consult,  before  they  under- 
take a journey.  or  an  affair  of  any  consequence.  They  hunt 
this  animal  from  his  retreat,  and  place  butter  and  milk,  of 
which  he  is  extravagantly  fond,  before  him  ; ifhe  do  not  eat, 
misfortune  is  at  hand.  Before  an  invasion  of  the  Galla,  or 
the  inroad  of  any  other  enemv,  they  say  that  these  serpents 
disappear,  and  are  not  to  he  feared. 

The  Nubu  pay  adoration  to  the  moon,  and  testify  great  joy 
at  its  first  appearance.  ' hey  also  worship  a tree  and  a stone, 
but  :t  isa  tree  and  a stone  of  their  own  country,  not  of  Sonnaar. 

The  inhabitants  of  Cacon/o  believe  in  a Supreme  Being, 
the  Creator  of  all  that  is  good  and  beautiful,  just,  and  a lover 
of  justice,  and  severely  punishing  fraud  and  perjury.  They 
call  him  Zamhi.  They  also  believe  in  another  being  whom 
they  call  Zumbi  a-n’bi,  the  god  of  wicKedness,  the  author  of 
crimes  and  misfortunes,  and  the  destroyer  of  the  good  things 
created  by  the  other.  They  think  the  good  being  reqi-ires 
no  propitiation,  and  they  endeavour  to  appease  the  wrath  of 
the  evil  by  offering  him  some  banana  trees,  which  they  leave 
to  perish,  with  the  fruit  untouched. 

These  secondary  divinities  are  imitations  of  the  human  fig- 
ure, rudely  carved  in  wood,  and  placed  in  houses  like  their 
own,  or  in  woods  or  unfrequented  places.  If  any  thing  con- 
siderable be  stolen,  one  of  these  is  brought  into  the  market- 
place, with  much  ceremony,  to  discover  the  thief ; and  so 
much  are  thieves  afraid  of  the  penetration  of  these  wooilen 
deities,  that  they  frequently  restore  in  private  the  thing  tak- 
en, rather  than  to  expose  themselves  to  the  risk  of  being  de- 
tected in  public. 


148 


RELIGION  AND  CEREMONIES 


The  third  rank  of  divinities  are  bones  of  monkies,  teeth  of 
fishes,  and  feathers  of  birds,  which  are  worn  to  preserve 
their  owners  from  particular  accidents  anjd  misfortunes.  To 
keep  sterility  from  their  fields,  they  stick  into  the  ground 
broken  pots,  and  the  branches  of  trees.  If  they  are  to  be 
long  absent  from  home,  they  place  the  sentinels  before  the 
door  of  their  house,  and  the  most  determined  thief  would  not 
dare  to  pass  the  threshold,  if  it  were  guarded  by  these  mys- 
terious agents. 

The  people  of  Benin  believe  in  an  invisible  deity,  who 
created  heaven  and  earth,  and  governs  them  with  absolute 
power  ; but  they  conceive  it  needless  to  worship  him,  be- 
cause he  is  always  doing  good  without  their  services.  They 
also  believe  in  a malignant  deity,  to  whom  they  sacrifice  men 
and  animals,  to  satiate  his  thirst  of  blood,  and  prevent  him 
Irom  doing  them  mischief.  But  they  have  innumerable  ob- 
jects of  worship  ; as  elephants’  teeth,  claws,  bones,  dead 
men’s  heads,  or  any  trifle  that  chance  throws  in  their  way, 
to  which  they  make  a daily  offering  of  a tew  boiled  yams, 
mixed  with  palm  oil. 

The  people  of  Whydah  believe  in  an  Almighty  and  Omni- 
present Creator  of  the  universe  ; but  he  is  not  an  object  of 
their  worship,  as  they  think  him  too  highly  exalted  above 
them  to  trouble  himself  about  the  affairs  of  mankind. 

When  they  undertake  any  matter  of  importance,  they  com- 
mit its  success  to  the  first  object  that  appears  on  their  going 
out  of  the  house  ; a dog,  a cat,  or  any  other  animal ; and  in 
default  of  these,  a tree,  a stone,  or  a piece  of  wood.  The 
newly  constituted  deity  is  presented  with  an  offering,  accom- 
panied with  a solemn  vow,  that  if  he  will  prosper  the  under- 
taking, he  shall  be  reverenced  as  a god.  If  the  affair  prove 
successful,  the  vow  is  fulfilled,  and  the  divinity  is  presented 
with  daily  offerings  ; if  otherwise,  he  is  rejected  and  return- 
ed to  his  primitive  estate. 

The  people  of  Whydah  have  three  public  objects  of  devo- 
tion ; some  lofty  trees,  the  sea,  and  a certain  sort  of  snake. 
The  chief  of  these  is  the  snake  ; the  trees  and  the  sea  not 
interfering  with  his  government,  but  being  subject  to  his  su- 
perintendance and  reproof  The  snake  is  invoked  in  all  ex- 
cesses of  the  seasons,  in  all  difliculties  of  the  state,  in  all  dis- 
eases of  the  cattle,  in  all  circumstances  not  committed  to  the 
above  mentioned  deities  of  chance. 

The  priests  of  the  snake  have  sometimes  exacted  so  many 
offerings  from  the  king,  in  order  to  attain  a good  crop  of  grain, 
that  his  majesty’s  patience  has  been  exhausted.  Finding 


OF  THE  AFRICAN  TRIBES. 


14D 


him,  says  Bosman,  on  one  of  these  occasions  in  a passion,  the 
traders  ventured  to  ask  him  what  had  discomposed  him,  he 
replied,  “ i have  sent  much  larger  offerings  to  the  snake- 
house  this  year  than  usual ; and  now  the  priests  threaten  me 
with  a barren  season  if  I do  not  send  more  ! I will  send  no 
more  ; and  if  the  snake  will  not  bestow  a plentiful  harvest, 
he  may  let  alone.  1 cannot  be  more  injured  than  I am  ; for 
the  greatest  part  of  my  corn  is  rotten  in  the  field  already.” 

The  snake-house  is  situated  about  two  miles  di-tant  from 
the  king’s  village,  under  the  shade  of  a beautiful  tree.  The 
deity  that  resides  in  it  is  the  chief  and  longest  of  all  snakes, 
he  is  said  to  be  as  thick  as  a man,  and  of  an  immeasurable 
length  ; he  is  also  one  of  the  oldest  of  snakes  ; for  the  priests 
report  that  a great  number  of  years  before,  being  disgusted 
with  the  wickedness  of  man,  he  left  his  own  country  and  came 
to  them.  He  was  welcomed  by  every  expressible  sign  of 
reverence,  and  carried  on  a silken  carpet  to  the  snake-house, 
where  he  has  resided  to  the  present  time. 

It  is  affirmed  that  the  great  snake  went  out  to  take  the  air 
at  different  times,  and  that  at  these  times  every  young  woman 
he  touched  became  distracted.  It  is  certain  that  in  every 
large  village  there  is  a house  appropriated  to  the  reception  of 
these  young  maniacs,  where  they  are  boarded,  lodged,  and  re- 
stored to  reason  by  the  priests,  at  a considerable  expense  to 
their  fathers  and  husbands  : and  it  is  observable  that  no  wo- 
men are  touched  by  the  snake  whose  friends  cannot  afford 
this  expense.  An  intelligent  negro,  the  interpreter  of  a 
slave-merchant,  mentioned  by  Bosman,  whose  wife  had  been 
touched  by  the  snake,  gave  the  following  account  of  this  mir- 
acle : — 

He  says,  “ the  priests  kept  their  eye  upon  those  young  la- 
dies who  had  not  yet  seen  the  snake  ; and  having  fixed  upon 
one  for  the  present  occasion,  they  gave  her  the  necessary  in- 
structions, and  tempted  her  by  threats  to  follow  them.  I he 
woman  then  went  into  the  street,  and  watching  an  opportunity 
when  no  person  was  in  sight,  cried,  “ The  snake  ! the  snake ! ’ 
Before  any  one  could  come  to  her  assisstance,  she  had  been 
touched,  and  the  snake  had  vanished.  The  lady  was  raving 
mad,  and  was  conducted  to  the  asylum  for  religious  lunatics. 
When  the  cure  was  effected,  she  was  set  at  liberty  ; and  pres- 
ent and  everlasting  vengeance  denounced  against  her,  if  she 
betrayed  the  secret.” 

The  wife  of  a merchant’s  interpreter  having  been  touched 
by  the  snake,  began  by  breaking  to  pieces  every  utensil 
the  house.  The  husband,  who,  from  having  lived  ^ ^ood 

N 2 


150 


kELlGION  AND  CEREMONIES 


eleal  with  Europeans,  suspected  from  whence  the  hialady  pro- 
ceeded, led  her  gently  by  the  hand,  as  if  he  were  going  to 
lake  her  to  the  snake- house  ; instead  of  which,  he  took  her 
to  the  residence  of  sonae  European  stort'-merchants,  who 
were  then  at  Whydah,  purchasing  slaves;  intending  to  sell 
her.  The  lady,  finding  him  in  earnest,  was  instantly  cured 
cf  her  madness,  fell  on  her  knees,  confessed  the  trick,  and 
implored  his  forgiveness.  This  was  a bold  attempt  : and  had 
the  priests  discovered  it,  the  death  of  the  husband  would  have 
been  the  consequence. 

The  negroes  would,  at  the  request  of  the  Europeans,  gently 
carry  their  divinities  out  of  the  house  ; but  when  they  sta- 
tioned themselves  among  the  timbers  of  the  roof,  they  were 
obliged  to  let  them  remain  till  they  chose  to  descend.  They 
were,  however,  perfectly  inoffensive.  They  were  streaked 
with  white,  yellow,  and  brown  ; and  the  longest  seen  by  the 
merchant  was  two  yards  long,  and  as  thick  as  a man’s  arm. 
Th.ey  are  fond  of  rats.  If  a snake  was  in  the  roof,  and  a rat 
passed  along  the  floor,  the  snake  impatiently  hissed,  and  used, 
all  possible  diligence  to  disengage  ilself ; while  the  rat,  con- 
scious that  the  time  this  would  take  was  his  security,  looked 
undaunted  on  his  direadful  adversary,  and  escaped  at  his  leis- 
ure. When  caught,  the  snake  is  more  than  an  hour  in  swal- 
lowing its  prey  ; his  throat  being  at  first  too  narrow,  and  dis- 
tending by  degrees. 

From  this  circumstance  it  appears  that  the  people  of  Why- 
dah do  not  worship  the  snake,  and  protect  him  in  their  houses, 
without  a motive  ; for  if  snakes  had  not  eaten  rats,  rats  might 
have  devoured  the  harvest.  In  Popo,  an  adjoining  territory, 
the  rats  were  in  such  incredible  numbers  that  the  traders 
counselled  the  inhabitants  to  attack  them  in  time,  lest  they 
should  drive  them  out  of  the  country  , and  take  possession  of 
it  themselves. 

The  Ashantees  are  perhaps  the  most  polished  nation  of  ne- 
groes to  be  met  with  in  Western  Africa.  They  are,  howev- 
ever,  gross  idolaters,  and  most  lavish  of  human  blood  in  sacri- 
fices at  their  funerals  and  festivals.  Bowdich  relates  several 
instances  of  this  ferocious  custom. 

The  decease  of  a person  of  consequence,  says  he,  is  an- 
nounced by  a discharge  of  musketry  ; anffin  an  instant  slaves 
are  seen  bursting  out  of  the  house,  and  running  towards  the 
* bush,  in  order  to  escape,  if  possible,  the  being  sacrificed. 
The  body  is  handsomely  dressed  in  silk  and  gold,  and  laid  on 
the  bed,  with  the  richest  clothes  beside  it.  One  or  two 
^^ves  are  then  sacrificed  at  the  door  of  the  house. 


I 


OF  THE  AFRICAN  TRIBES. 


131 


At  the  death  of  the  mother  of  Quatchie  Quofie,  he  adds, 
one  of  the  four  great  men,  the  king,  Quatchi  Quofie,  and 
Odumata,  another  of  the  great  men,  each  saci  ificed  a young 
girl  the  moment  the  lady  breathed  her  last,  that  she  might  not 
be  Without  attendants  in  the  other  world,  till  a proper  num- 
ber could  be  despatched  to  her.  The  king,  and  the  adherents 
and  retainers  of  the  family,  sent  contributions  of  gold,  gun- 
powder, rum,  and  cloth  for  the  custom.  This  custom  was  an 
economical  one  ,*  yet  the  quantity  of  powder  amounted  to 
nearly  twelve  barrels. 

“ 1 followed  to  the  market-place  of  Assafoo,  one  of  the  sub- 
urbs of  Coomassie,  where  the  king  and  the  chiefs,  in  their 
usual  splendour,  and  attended  by  their  various  retinues,  were 
seated  : a semicircular  area  of  half  a mile  was  left  open. 
Thirteen  victims,  surrounded  by  their  executioners,  stood 
near  the  king  ; rum  and  palm  wine  were  flowing  copiously  ; 
horns  and  drums  were  sounding  their  loudest  notes  ; when  in 
an  instant  there  was  a burst  of  musketry  near  the  king,  which 
spread  round  the  circle,  and  continued,  without  ceasing,  for 
an  hour.  The  greater  the  chief,  the  greater  the  charge  of 
powder  he  is  allowed  to  fire.  On  the  death  of  his  sister,  the 
king  fired  an  ounce. 

“ The  firing  over,  the  libations  of  palm  wine  followed,  and 
the  ladies  of  Quatchie’s  family  came  forward  to  dance.  Many 
of  them  were  elegant  figures,  and  very  handsome  ; most  of 
them  were  clad  in  yellow  silk,  and  had  a silver  knife  hanging 
from  a chain  round  the  neck.  A few  were  dressed  fantasti- 
cally as  fetish  rvomen.  The  Ashantees  dance  elegantly,  a 
man  and  woman  together,  and  the  figure  and  movement  ap- 
proximate closely  to  the  waltz. 

“ 1 saw  the  first  victim  sacrificed.  His  right  hand  was  lop- 
ped ofiT,  and  bis  head  was  severed  from  his  body.  The  twelve 
other  victims  were  dragged  forward  ; but  the  funeral  customs 
•f  the  Ashantees  were  not  to  my  taste,  and  I made  my  way 
through  the  crowd,  and  retired  to  my  quarters.  Other  sacri- 
fices, principally  females,  w ere  made  in  the  bush,  where  the 
body  was  buried. 

“ It  is  usual  to  ‘ wet  the  grave’  w'ith  the  blood  of  a free  man. 
The  heads  of  the  victims  being  placed  at  the  bottom  of  the 
grave,  several  of  the  unsuspecting  lookers  on  are  called  upon, 
in  haste,  by  the  retainers  of  the  family  to  assist  in  placing  the 
coffin  or  basket;  and  just  as  it  rests  upon  the  heads,  a stone 
from  behind  stuns  one  of  these  assistants  with  a violent  blow, 
which  is  followed  by  a deep  cut  in  the  back  of  the  neck.  The 
unfortunate  man  is  then  rolled  into  the  grave,  and  it  is  immedi- 
ately filled  up. 


152 


RELIGION  AND  CEREMONIES 


“ I was  assured  that  the  custom  for  Sai  Quamina,  the  late 
king,  was  celebrated  weekly  for  three  months,  and  that  two 
hundred  slaves  were  sacrificed,  and  twenty- five  barrels  of 
powder  fired,  each  time.  But  the  custom  for  the  present 
king’s  mother,  who  was  regent  during  his  absence  while  in 
the  Fantee  war,  was  the  most  celebrated.  The  king  himself 
devoted  .‘)000  v ictims,  upwards  of  2000  of  whom  were  Fan- 
tee  prisoners  ; five  ot  the  principal  towns  contributed  one 
hundred  slaves,  and  twenty  barrels  of  powder  each,  and  most 
of  the  smaller  tow  ns  ten,  and  two  barrels  of  powder.”* 

The  Ashantees  say  that,  at  the  beginning  of  the  world,  God 
created  three  black  men  and  three  w’hite,  with  the  same  num- 
ber of  women,  and  placed  before  them  a large  box  or  cala- 
bash, and  a sealed  paper.  The  black  men  had  the  privilege 
of  choosing,  and  they  took  the  box,  expecting  it  contained 
every  thing  ; but  when  they  opened  it,  they  found  only  gold, 
iron,  and  other  metals,  of  which  they  did  not  know  the  use. 
The  white  men  opened  the  paper,  and  told  them  every  thing. 
This  happened  in  Africa,  w here  God  left  the  black  men  in 
the  bush.  The  white  men  he  conducted  to  the  water  side, 
where  he  taught  them  to  build  a ship,  which  carried  them  to 
another  country.  From  hence  they  returned,  after  a long 
period,  with  various  merchandize  to  trade  with  the  black 
men,  who  might  have  been  the  superior  people  if  they  had 
chosen  right. 

The  kings  and  governors  are  believed  to  dwell  with  God 
after  death,  enjoying  to  eternity  the  luxuries  and  state  they 
possessed  on  earth  ; the  paradise  of  the  poor  affords  only  a 
cessation  from  labour. 

When  the  Ashantees  drink,  they  spill  a little  of  the  liquor 
on  the  ground  as  an  offering  to  the  fetish  ; and  when  they  rise 
from  their  chairs,  or  stools,  their  attendants  hastily  lay  the 
seat  on  its  side,  to  prevent  the  devil,  or  evil  spirits,  from  slip- 
ping into  their  master’s  place.  This  evil  spirit  is  supposed 
to  be  white  ; doubtless  from  the  same  motive  or  feeling  which 
induces  Europeans  to  say  that  he  is  black  : for,  indeed,  who 
w'ould  wish  to  resemble  the  devil,  either  in  colour  or  shape, 
however  some  of  us  may  not  object  to  a resemblance  to  him 
in  character. 

The  religion  of  the  Timmanees  and  Bulloms  at  Sierra  Leone 
consists  in  a belief  in  the  Supreme  Author  of  all  things,  too 
good  to  do  harm,  Aerefore  not  needing  to  be  supplicated  ; in 
a number  of  inferior  mischievous  beings,  inhabiting  rocks, 


Bowditcln 


OF  THE  AFRICAN  TRIBES. 


153 


woods,  and  waters,  whose  fevil  intentions  they  avert  by  sacri- 
fices, the  best  part  however,  of  which  they  eat  thenaselves  ; 
and,  inferior  to  these,  is  a kind  of  tutelary  spirits,  that  re- 
side in  or  near  their  towns.  They  imagine  that  witches  when 
they  die,  appear  again  in  the  form  of  a pigmy  race,  like  our 
fairies,  and  that,  divested  of  their  former  malignity,  they  quit 
their  retreats  at  night  and  join  in  the  revels  of  the  people. 

In  the  mountains  of  Sierra  Leone,  I have  seen,  says  Win- 
terbottom,  many  temples  erected  to  the  devil,  consisting  of 
trunks  of  trees  planted  in  a circular  form,  with  a roof  of 
branches  covered  with  leaves.  In  the  middle  of  the  circle 
was  a square  table,  or  altar,  fitted  with  offerings  ; and  the 
pillars  of  these  rude  edifices  were  ornamented  with  sacrifices 
and  oblations. 


SECTION  VIII. 

THE 

RELIGION  AND  CEREMONIES 

OF  THE  NORTH  AMERICAN  INDIANS. 

1.  Of  the  Supreme  Being. — They  acknowledge  One  Su- 
preme Being,  whom  they  denominate  the  Great  Spirit,  or  the 
Master  of  Life,  the  Creator  and  the  Governor  of  the  World. 
He  is  with  them  the  God  of  War  : his  name  they  invoke  as 
they  march.  It  is  the  signal  to  engage,  and  it  is  the  war-cry 
in  the  hottest  of  the  battle. 

But,  besides  the  SufHreme  Being,  they  believe  in  an  infinite 
number  of  subaltern  spirits,  who  are  the  objects  of  worship, 
and  whom  they  divide  into  good  and  bad. 

It  is  remarkable,  however,  that  these  tutelary  deities  are 
not  supposed  to  take  men  under  their  protection  till  some- 
thing has  been  done  to  merit  the  favour.  A parent,  who 
wishes  to  obtain  a guardian  spirit  for  bis  child,  first  blackens 
his  face,  and  then  causes  him  to  fast  for  several  days.  During 
this  time  it  is  expected  that  the  spirit  will  reveal  himselt  in  a 
dream  ; and  on  this  account,  the  child  is  anxiously  examined 
every  morning  with  regard  to  the  visions  of  the  preceding 
night.  Whatever  the  child  happens  to  dream  of  the  most 
frequently,  even  if  it  happen  to  be  the  head  of  a bird,  the  foot 
of  an  animal,  or  any  thing  cf  the  most  worthless  nature,  be- 


154 


RELIGION  AND  CEREMONIES 


comes  the  symbol  or  figure  under  which  the  Okki  reveals  ' 
himself.  With  this  figure,  in  the  conceptions  of  his  votary, 
the  spirit  becomes  identified  ; the  image  is  preserved  with 
the  greatest  care — is  the  constant  companion  on  all  great  and 
important  occasions,  and  the  constant  object  of  consultation  ! 
and  worship. 

The  practice  of  blackening  the  face  and  fasting,  together  1 
with  the  use  of  emetics,  as  a system  of  religious  purification, 
for  the  purpose  of  obtaining  a guardian  spirit,  appears  to  have  ; 
existed  formerly  among  the  natives  of  Virginia  and  New-Eng-  4 
land  ; though  the  first  settlers  were  not  always  able  to  ascer-  I 
tain  the  real  object  of  the  ceremonies  which  they  beheld. 

As  soon  as  a child  is  informed  what  is  the  nature  or  form  r 
®f  his  protecting  deity,  he  is  carefully  instructed  in  the  obli- 
gations he  is  under  to  do  him  homage — to  follow  his  advice  |j 
communicated  in  dreams — to  deserve  his  favours — to  confide  jl 
implicitly  in  his  care — and  to  dread  the  consequences  of  his  | 
displeasure.  For  this  reason,  when  the  Huron  or  the  Iro- 
quois goes  to  the  battle  or  to  the  chase,  the  image  ofhis  okki  ^ 
is  as  carefully  carried  with  him  as  his  arms.  At  night,  each 
one  places  his  guardian  idol  on  the  palisades  surrounding  the  * 
camp,  with  the  face  turned  from  the  quarter  to  which  the  ^ 
warriors,  or  hunters,  are  about  to  march.  He  then  prays  to 
it  for  an  hour,  as  he  does  also  in  the  morning  before  he  con- 
tinues his  course.  The  homage  performed,  he  lies  down  to  | 
rest,  and  sleeps  in  tranquillity,  fully  persuaded  that  his  spirit  1 
will  assume  the  whole  duty  of  keeping  guard,  and  that  he  has  f 
nothing  to  fear. 

The  following  account  is  given  by  the  Missionaries. — “ It  | 
happened  at  onetime,  when  they  were  engaged  in  a war  with 
a distant  and  powerful  nation,  that  a body  of  their  warriors  1 
w’as  in  the  camp,  fast  asleep,  no  kind  of  danger  at  that  moment, 
being  apprehended.  Suddenly,  the  great  ‘ Sentinel  over 
mankind,’  the  owl,  sounded  the  alarm  ; all  the  birds  of  the 
species  were  alert  at  their  posts,  all  at  once  calling  out,  as  if  | 
saying:  ‘Up!  up!  Danger!  Danger!’  Obedient  to  their  ' 
call,  every  man  jumped  up  in  an  instant  ; when,  to  their  sur- 
prise, they  found  that  their  enemy  was  in  the  very  act  of  sur- 
rounding them,  and  they  would  all  have  been  killed  in  their  i 
sleep,  ifthe  owl  had  not  given  them  this  timely  warning.” 

“ It  is  impossible  not  to  remark,  that  there  is  a smaller  de- 
parture from  the  original  religion  among  the  Indians  of  Amer- 
ica than  among  the  more  civilized  nations  of  Egypt,  Greece,  I 
and  Rome.  The  idea  of  the  Divine  Unity  is  much  more 
perfectly  preserved  j the  subordinate  divinities  are  kept  at 


15b 


OF  THE  AMERICAN  INDIANS,  j 

a much  more  immeasurable  distance  from  the  Great  Spirit  ; 
and,  above  all,  there  has  been  no  attempt  among  them  to  de- 
grade to  the  likeness  of  men,  the  invisible  and  incomprehen- 
sible Creator  of  the  universe.  In  fact,  theirs  is  exaulji  that 
milder  form  of  idolatry  which  ' prevailed  every  where  from 
the  days  of  Abraham,  his  single  family  excepted,’  and  which, 
after  the  death  of  that  patriarch  and  of  his  son  Isaac,  infected, 
from  time  to  time,  even  the  chosen  family  itself. 

a.  The  belief  of  a future  state  of  rewards  and  punishments, 
has  been  kept  alive  among  all  heathen  nations,  by  its  connex- 
ion with  the  sensible  enjoyments  and  sufferings,  and  the  con- 
> sequent  hopes  and  terrors  of  men.  Its  origin  must  have  been 
in  Divine  Revelation  ; for  ii  is  impossible  to  conceive  that 
the  mind  could  attain  to  it  by  its  own  unaltered  powers.  The 
thought,  when  once  communicated,  would,  in  the  shipwreck 
I of  dissolving  nature,  he  clung  to  with  the  grasp  of  expiring 
hope  Hence  no  nations  have  yet  been  found,  however  rude 
and  barbarous,  who  have  not  agreed  in  the  great  and  general 
principle  of  retributive  immortality  ; but,  when  we  descend 
to  detail,  and  inquire  into  their  peculiar  notions,  we  find  that 
their  traditions  are  coloured  by  the  nature  of  tiieir  earthly 
occupations,  and  by  the  opinions  which  they  thence  entertain 
on  the  subject  of  good  and  evil.  This  remark  is  fully  verified 
by  the  history  of  the  American  Indians,  among  whom  the  be- 
lief of  the  immortality  of  the  soul  is  mosi  firmly  established. 

They  suppose,  that  when  separated  from  the  body,  it  pre- 
serves the  same  inclinations  which  it  had  when  both  were  uni- 
ted. For  this  reason  they  bury  with  the  dead  all  that  they 
had  in  use  when  alive.  Some  imagirtfe  that  all  men  have  two 
souls,  one  of  which  never  leaves  the  body  unless  it  be  to  in- 
habit another.  This  transmigration,  however,  is  peculiar  to 
' the  souls  of  those  who  die  in  infancy,  and  who  therefore  have 
I the  privilege  of  commencing  a second  life,  because  they  en- 
j joyed  so  little  of  the  first.  Hence  children  are  buried  along 
the  highways,  that  the  women  as  they  pass,  may  receive  their 
souls.  From  this  idea  of  their  remaining  with  the  body,  arises 
1 the  duty  of  placing  food  upon  their  graves  ; and  mothers  have 
been  seen  to  draw  from  their  bosoms  that  nourishment  which 
these  little  creatures  loved  when  alive,  and  shed  it  upon  the 
earth  w’hirh  covered  their  remains. 

When  the  time  has  arrived  for  the  departure  of  those  spir 
j its  which  leave  the  body,  they  pass  into  a region  which  is  des- 
' lined  to  be  their  eternal  abode,  and  which  is  therefore  called 
the  Country  of  Souls.  This  country  is  at  a great  distance  to- 
ward the  west,  and  to  go  thither  costs  them  a journey  of  many 


156 


RELIGION  AND  CEREMONIES 


months.  They  have  many  difficulties  to  surmount,  and  many 
perils  to  encounter.  They  speak  of  a stream  in  which  many 
suffer  shipwreck  ; — of  a dog  from  which  they  with  difficulty 
defend  themselves  ; — of  a place  of  suffering  where  they  ex- 
piate their  faults. 

To  be  put  to  death  as  a captive,  is  therefore,  an  exclusion 
from  the  Indian  Paradise  : while,  on  the  contrary,  to  have 
been  a good  hunter,  brave  in  war,  fortunate  in  enterprize,  and 
victorious  over  many  enemies,  are  the  only  titles  to  enter  their 
abodes  of  bliss,  the  happiness  of  which  depends  on  the  situa- 
tion and  circumstances  of  their  respective  tribes  or  nations. 
Thus,  eternal  spring,  a never-failing  supply  of  game  and  fish, 
and  an  abundance-of  every  thing  that  can  delight  the  sen-=es 
without  the  labour-of  procuring  it,  constitute  the  paradise  of 
those,  who  often  return  weary  and  hungry  from  the  chase,  who 
are  trequently  exposed  to  the  inclemencies  of  a wintry  sky, 
and  wh©  look  upon  all  labour  as  unmanly  and  degrading  em- 
ployment. On  the  other  hand,  the  Arrowauks,  or  natives  of 
Cuba,  Hisi  ..niola,  Porto  Rico,  Jamaica,  and  Trinidad,  place 
their  enjoyments  in  every  thing  that  is  opposite  to  the  vio- 
lence of  a tropical  climate  ; while  their  fierce  enemies,  the 
Charaibes,  look  forward  to  a paradise,  in  which  the  brave 
will  be  attended  by  their  wives  and  captives. 

3.  All  who  have  been  conversant  vvith  the  worship  of  the 
American  tribes,  unite  in  the  assertion  that  they  offer  sacri- 
fices and  oblations  both  to  the  Great  Spirit,  and  also  to  the 
subordinate  or  inferior  divinities,  to  propitiate  their  protec- 
tion, or  to  avert  calamity,  and  also  eucharistic  sacrifices  for 
success  in  war.  In  like  manner,  sacrifices  were  offered  by 
all  the  inhabitants  of  the  West  Indies  ; and,  among  these,  the 
Charaibes  were  accustomed  to  immolate  some  of  the  captives 
who  had  been  taken  in  battle.  The  Mexicans,  it  is  also 
known,  offered  human  sacrifices  : but  of  this  practice  there 
are  no  traces  among  the  present  Indian  tribes,  unless  the  tor- 
menting of  their  captives  may  be  considered  as  a sacrifice  to 
the  god  of  war. 

In  some  parts  of  Mexico,  not  yet  brought  immediately  un- 
der the  Spanish  yoke,  it  is  said,  remains  of  the  primitive 
forms  and  objects  of  worship  are  still  preserved.  The  wor- 
ship of  the  Sun,  and  of  figures  representing  that  glorious  ob- 
ject, is  still  here  and  there  to  be  met  with.  Picari  mentions 
the  Mercury  and  the  Mars  of  the  Mexican  as  in  existence, 
when  his  great  work  was  published.  The  annexed  cuts  may 
serve  to  convey  some  idea  of  these  objects  and  forms  of  wor- 


OF  THE  AMERICAN  INDIANS. 


157 


tbip  ; but  modern  travellers  have  not  furnished  us  with  much 
information  respecting  them  at  this  time. 

The  Indians  consider  the  earth  as  their  universal  mother. 
They  believe  that  they  were  created  within  its  bosom,  where 
lor  a long  time  they  had  their  abode,  before  they  came  to  live 
on  its  surface.  They  say,  the  great,  good,  and  all  powerful 
Spirit,  when  he  created  them,  undoubtedly  meant  at  a proper 
time,  to  put  them  in  the  enjoyment  of  all  the  good  things  which 
he  had  prepared  for  them  upon  the  earth,  but  he  wisely  ordain- 
ed that  their  first  stage  of  existence  should  be  within  it,  as  tlie 
infant  is  formed  and  takes  its  growth  in  the  womb  ot  its  natural^ 
mother.  This  fabulous  account  of  the  creation  of  man  need’s 
only  to  be  ascribed  to  the  ancient  Egyptians,  or  to  tlie  Brah- 
mins of  India,  to  be  admired  and  extolled  for  the  curious  analo- 
sy  which  it  observes  between  the  general  and  individual  crea* 
tion. 

The  Indian  Mythologists  are  not  agreed  as  to  the  form  under 
which  they  existed  while  in  the  bowels  of  the  earth.  Some  as- 
sert that  they  lived  there  in  the  human  shape,  while  others, 
with  greater  consistency,  contend  that  their  existence  was  in 
the  form  of  certain  terrestrial  animals,  such  as  the  grouud-hog, 
the  rabbit,  and  the  tortoise.  This  was  their  state  of  prepara- 
tion, until  they  were  permitted  to  come  out  and  take  their  st^^ 
tion  on  this  island,*  as  the  lords  of  the  rest  of  the  creation. 

Among  the  Delawares,  those  of  the  Minsi,  or  Wolf  tribe,  say 
that  in  the  beginning,  they  dwelt  in  the  earth  under  a lake,  and 
were  fortunately  extricated  from  this  unpleasant  abode  by  the 
discovery  which  one  of  their  men  made  of  a hole,  through 
which  he  ascended  to  the  surface  ; on  which,  as  he  was  walk- 
ing, he  found  a deer,  which  he  carried  back  with  him  into  his 
subterraneous  habitation ; that  there  the  deer  was  killed,  and 
he  and  his  companions  found  the  meat  so  good,  that  they  unani- 
mously determined  to  leave  their  dark  abode,  and  remove  to  a 
place  where  they  could  enjoy  the  light  of  heaven,  andJiave  such 
excellent  game  in  abundance. 

■ The  Indians  call  the  American  continent  an  island  ; believing 
it  to  be  (as  in  fact,  probably,  it  is)  entirely  surrounded  with  water. 

* Mi^  Pyrlmus  lived  long  among  the  Iroquois,  and  was  well  ac 
quainted  with  their  language.  He  was  instructed  in  the  Mohawk 
dialect  by  the  celebrated  interpreter  Conrad  W'eiser.  He  has  lefi 
behind  him  some  manuscript  grammatical  works  on  that  idiom,  one 
of  them  is  entitled  : ^ffixanominim.  etverborum  Linguae  Mac(^uakae , 
and  the  other,  Adjectiva,  nomina  et  pronomina  Linguae  Mac<juaich-l 
These  MSS.  are  m the  library  of  tlje  Society  of  the  United  Bre.ae 
ren. 


O 


168 


RELIGION  AND  CEREMONIES 


The  other  two  tribes,  the  Unamis,  or  Tortoise,  and  the 
Unalachtagos  or  Turkey,  have  much  similar  notions,  but  re- 
ject the  story  of  the  lake,  which  seems  peculiar  to  the  Minsi 
tribe. 

These  notions  must  be  very  far  extended  among  the  Indians 
of  North  America  generally,  since  we  find  that  they  prevail  also 
among  the  Iroquois,  a nation  so  opposed  to  the  Delawares,  and 
whose  language  is  so  different  from  theirs,  that  not  two  words, 
perhaps,  similar  or  even  analogous  of  signification,  may  be  found 
alike  in  both. 

The  following  account  of  the  traditions  of  that  people  con- 
cerning their  original  existence,  was  taken  down  by  the  late 
Rev.  C.  Pyrlaeus,  in  Junuary,  1 743,  from  the  mouth  of  a respec- 
table Mohawk  chief,  named  Sganarady,  who  resided  on  the  Mo- 
hawk river. 

“ Tradition, — That  they  had  dwelt  in  the  earth  w’here  it  was 
dark,  and  where  no  sun  did  shine.  That  though  they  followed 
hunting,  they  ate  mice,  which  they  caught  with  their  hands. 
That  Ganawagahha  (one  of  tliem)  having  accidentally  found  a 
hole  to  get  out  of  the  earth  at,  he  w ent  out,  and  that  in  walUine 
about  on  the  earth  he  found  a deer,  which  he  took  back  with 
him,  and  that  both  on  account  of  the  meat  tasting  so  very  good, 
and  the  favourable  description  he  had  given  them  of  the  country 
above,  and  on  the  earth_  their  mother  concluded  it  best  for  them 
all  to  come  out ; that  accordingly  they  did  so,  and  immediately 
set  about  planting  corn,  &c.  That,  however,  the  Nocharauorsul, 
that  is,  the  ground-hog,  would  not  come  out,  but  had  remained 
in  the  ground  as  before.*’ 

Few  persons  have  taken  more  pains  to  learn  the  character 
and  manners  of  the  American  Indiarrs,  than  the  late  venerable 
Dr.  Boudiuot  of  New  Jersey.  In  his  valuaj^le  and  very  interest- 
ing work,  entitled  A Star  tn  the  West,  he  has  given  to  the 
world  the  results  of  his  researches  on  this  subject.  He  is  firlly 
persuaded  that  a part,  at  least,  of  the  American  Indians,  are  the 
descendants  of  the  long  lost  ten  tribes  of  Israel.  A great  num- 
ber of  facts  are  introduced,  from  the  manners  of  the  Indians, 
from  their  language,  and  especially  from  their  religious  rites  and 
opinions,  which,  if  they  do  not  prove  the  correctness  of  his  opin- 
ion, give  it,  at  least,  a high  degree  of  probability. 

There  is  much  reason  to  believe,  from  the  promises  and  pre- 
dictions of  the  scriptures,  that  in  the  events  of  divine  providence, 
the  descendants  of  the  ten  tribes  of  Israel,  who  wore  carried 
captive  from  Palestine  to  the  countries  beyond  the  Euphrates, 
about  700  years  before  the  Christian  era,  will  yet  be  /ound,  be 
remembered  in  the  covenant  mercy  of  the  God  of  Abraham,  and 


OF  the  AMERICAN  INDIANS.  159 

be  restored  to  tlie  bles^in^s  of  their  fatiiers.  It  would  seem,  in- 
deed, more  likely  that  they  me  to  be  discovered  in  the  central 
parts  of  Asia,  than  in  the  wilds  of  America,  yet,  when  we  con- 
sider that  they  have  been  hated  and  ab«ased  in  all  countries,  that 
their  national  attachments  and  their  religibn  would  strongly  in- 
cline them  to  continue  distinct  from  every  other  people,  and  it 
being  an  unquestionable  fact,  that  this  continent  was  settled,  in 
part  at  least,  from  the  east  of  Asia,  it  seems  no  improbable  opin- 
ion, tha^the  aborigines  of  this  country  are  of  the  tribes  of  Jacob. 
The  abusive  manner  in  which  the  American  natives  have  been 
treated,  by  all  European  nations,  looks  like  a fulfdment  of  the 
prophecies  of  Moses,  respecting  their  sufferings  in  distant  times.* 
But  the  outcasts  of  Israel  are  yet  to  be  gathered  from  the  ut- 
most parts  of  lieaceu,  and  to  be  multiplied  above  their  fathers. 

This  view  of  the  American  natives  would  be  more  effectually 
calculated,  than  any  other  consideration,  to  secure  them  good 
treatment  from  all  Christian  people,  and  to  animate  the  exertions 
to  restore  the  blessing  of  salvation  to  the  heirs  of  the  promises. 

The  following  extracts  from  the  work  of  Dr.  Boudinot  give 
somb  interesting  facts  respecting  the  religion  of  certain  tribes  of 
the  American  Indians. 

Our  wandering  tribes  of  Indians  have,  in  a most  surprising 
manner,  bordering  on  something  rather  supernatural,  preserved 
so  many  essential  parts  of  their  original  plan  of  divine  worship, 
and  so  many  of  their  primitive  doctrines,  although  they  have  at 
jtresent  almost  wholly  forgotten  their  meaning  and  their  end,  as 
to  leave  little  doubt  of  their  great  source. 

“ They  are  far  from  being  idolaters,  although  many  good  men, 
from  want  of  a knowledge  of  their  language,  and  often  having 
communion  with  the  most  worthless  part  of  them,  without 
making  any'  allowasce  for  their  local  situation  and  circumstan- 
ces, have  given  terrific  accounts  of  these  children  of  nature. 

‘‘  Their  religious  ceremonies  are  more  after  the  Mosaic  insti- 
tution, than  of  pagan  imitation.  Adair  assures  us,  that  from 
the  experience  of  forty  years,  he  can  say,  that  none  of  the  vari- 
ous nations  from  Hudson’s  bay  to  the  Mississippi,  have  ever 
been  known  by  our  trading  people,  to  attempt  the  formation  of 
any  image  of  the  gfreat  spirit  whom  they  devoutly  worship. — 
They  never  pretend  to  divine  from  any  thing  but  their  dreams, 
which  seems  to  proceed  from  a tradition,  that  their  ancestors 
received  knowledge  of  future  events  from  heaven  by  dreams — 
vide  Job  xxxiii.  14.  &c. 

“ The  Indians  also,  agreeably  to  the  theocracy  of  Israel, 


* See  the  28th  and  29th  chapters  of  Deuteronomy. 


160  RELIGION  AND  CEREMONIF-6' 

ihink  the  great  spirit  to  be  the  immedi^^  of  their  state, 

and  that  God  chose  them  out  of  all  die  rest  of  mankind,  as  his 
peculiar  and  beloved  people. 

“ Mr,  Loeke,  one  of  the  ablest  men  Great-Britain  ever  produ- 
ced, observes,  “ tliat  tlie  commonwealth  of  the  .fews,  dilTered 
from  all  others,  being  an  absolute  theocracy.  The  laws  es- 
tablished there,  concerning  the  worship  of  the  one  invisible  dei- 
ty, were  the  civil  laws  of  that  people,  and  a part  of  thdr  politi- 
cal government,  in  which  God  himself  was  the  legislamr. 

‘‘  In  this,  the  Indians  profess  the  same  thing  precisely.  This 
Is  the  exact  form  of  their  government,  which  seems  unaccount- 
able, were  it  not  derived  from  the  same  original  source,  and  is 
the  onh'  reason  that  can  be  assigned  for  so  extraordinary  a fact. 

“ The  Indians  have  among  them  orders  of  men  answering  to 
the  prophets  and  priests  of  Israel.  A sachem  of  the  Mingo 
tribe,  being  observed  to  look  at  the  great  comet  which  appeared 
the  first  da}'  of  October,  one  thousand  six  hundred  and  eighty, 
was  asked,  w'hat  he  thought  was  the  meaning  of  that  prodigious 
appearance?  answered  gravely,  “ It  signifies  that  we  Indians 
sliall  melt  away,  and  this  country  be  inhabited  by  another  peo- 
ple.” 

“ Mr.  Beatty  gives  much  the  same  account  of  their  prophets 
among  the  Delaware  nations  or  tribes,  above  forty-five  years 
ago.  They  consult  the  prophets  upon  any  extraordinary  occa- 
sion— as  in  great  or  uncommon  sickness,  or  mortality,  &c. — 
This,  he  says,  seems  to  be  in  imitation  of  the  Jews  of  old,  in- 
quiring of  their  prophets.  Ishtoo  Hoolo  is  the  name  of  all 
their  great  beloved  men,  and  the  jiontifical  office  descends  b\ 
inheritance  to  the  eldest. 

“ Their  Feast  of  First  Fruits  and  Passover. — ]\Ir.  Penn, 
who  found  them  perfectly  in  a state  of  nature,  and  wholly  a 
.-ttranger  to  their  manners  and  characters,  and  who  could  not 
have  had  any  knowledge  of  them  but  from  what  he  saw  and 
heard  for  some  months  he  remained  witii  them,  on  his  first  visit 
to  their  country,  informs  his  friends  in  England,  in  one  of  his 
first  letters,  in  1683,  “ that  he  considered  these  poor  people  as 
under  a dark  night  in  things  relating  to  religion  ; yet  that  they 
believed  in  a God,  and  immortality,  without  the  help  of  meta- 
physics, for  they  informed  him  that  there  was  a great  king  who 
made  them,  who  dwelled  in  a glorious  country  to  the  southward 
of  them  ; and  that  the  soiils  of  the  good  will  go  thither,  where 
they  shall  live  again.  Their  worship  consists  of  two  parts — 
.sacrifice  and  cantico.  The  first  is  with  their  first  fruits.  The 
first  and  fattest  buck  they  kill  goeth  to  the  fire,  where  he  is  all 
burnt  with  a doleful  ditty  of  him  who  performs  the  ceremony. 


OF  THE  AMERICAN  INDIANS. 


1G1 


but  with  such  marvellous  fervency  and  labour  of  body,  that  lie 
will  even  sweat  to  a foam. 

The  other  part  is  their  cantico,  performed  by  round  dances 
— sometimes  words — sometimes  songs — then  shouts — two  are 
in  the  middle,  who  begin,  and  by  singing  and  drumming  on  a 
board,  direct  the  chorus.  This  is  done  with  equal  earnestness 
and  labour,  but  with  great  appearance  of  joy.  In  the  fall  when 
the  corn  cometh  in,  they  begin  to  feast  one  another.  There 
have  been  two  great  festivals  already,  to  which  all  come,  who 
will.  Mr.  Penn  was  at  one  himself. — “ Their  entertainment 
was  at  a great  seat  by  a spring,  under  some  shady  trees.  It 
consisted  of  twenty  bucks,  with  hot  cakes  made  of  new  corn, 
with  both  wheat  and  beans,  which  they  make  up  in  a square 
form,  in  the  leaves  of  the  corn,  and  then  bake  them  in  the  ash- 
es— they  then  fall  to  dancing  : But  all  who  go  to  this  feast 
must  take  a small  present  in  their  money,  it  might  be  but  six 
pence,  which  is  made  of  the  bone  of  a fish.  The  black  is  with 
them  as  gold,  and  the  white  as  silver — they  call  it  wampum.'’ 
Afterwards  speaking  of  their  agreement  in  rites  with  the  He- 
brews, he  says  that  “ they  reckon  by  moons — they  ofl’er  their 
first  fruits — they  have  a kind  of  Feast  of  Tabernacles — they 
are  said  to  lay  their  altars  upon  twelve  stones — they  mourn  a 
year — they  have  a separation  of  women  ; with  many  other  things 
that  do  not  now  occur.” 

From  Mr.  Adair,  the  following  account,  or  rather  abstract, 
of  his  account  of  the  feast  and  fast  of  what  may  be  called  their 
Passover,  and  Feast  of  First  Fruits,  is  made. 

“ On  the  day  appointed  (which  was  among  the  Jews,  generally 
in  the  spring,  answering  to  our  March  and  April,  when  their 
barley  was  ripe,  being  the  first  month  of  their  ecclesiastical,  and 
the  seventh  of  their  civil  year,  and  among  tlie  Indians,  as  soon 
as  their  first  spring  produce  comes  in)  while  the  sanctified  new 
fruits  are  dressing,  six  old  beloved  women  come  to  their  temple, 
or  sacred  wigwam  of  worship,  and  dance  the  beloved  dance 
with  joyful  hearts.  They  observe  a solemn  procession  as  they 
enter  the  holy  ground,  or  beloved  square,  carrying  in  one  hand 
a bundle  of  small  branches  of  various  green  trees  ; when  they 
are  joined  by  the  same  number  of  beloved  old  men,  wlio  carry  a 
cane  in  one  hand,  adorned  with  white  feathers,  having  green 
boughs  in  the  other  hand.  Their  heads  are  dressed  with  white 
plumes,  and  the  women  in  their  finest  clothes  and  anointed  with 
bear’s  grease  or  oil,  having  also  small  tortoise  shells  and  white 
pebbles  fastened  to  a piece  of  white  dressed  deer  skin,  which  is 
tied  to  each  of  their  legs.  The  eldest  of  the  beloved  men,  leads 
-the  sacred  dance  at  the  head  of  the  innermost  row,  which  of 


1C2 


RELIGION  AND  CEREMONIES. 


course  is  next  the  holy  fire.  He  begins  the  dance,  after  once 
going  round  the  holy  fire,  in  solemn  and  religious  silence.  He 
then  in  the  next  circle,  invokes  yah,  after  their  usual  manner, 
on  a bass  key  and  with  a short  accent.  In  another  circle,  he 
sings  ho,  ho,  which  is  repeated  by  all  the  religious  procession, 
till  they  finish  that  circle.  Then  in  another  round,  they  repeat 
he,  he,  in  like  manner,  in  regular  notes,  and  keeping  time  in 
the  dance.  Another  circle  is  continued  in  like  manner,  with 
repeating  the  word  rvah,  nah,  (making  in  the  whole,  the  divine 
and  holy  name  of  yah,  ho,  he,  rvah.*)  A little  after  this  is 
finished,  which  takes  considerable  time,  they  begin  again,  go- 
ing fresh  rounds,  singing  hal-hal-le-le-lu-lu-yah-yah,  in  like 
manner ; and  frequently  the  whole  train  strike  up  hallelu,  hal- 
lelu,  halleltiyah,  halleluyah,  with  great  earnestness,  fervour 
and  joy,  while  each  strikes  the  ground  with  right  and  left  feet 
alternately,  very  quick,  but  well  timed.  Then  a kind  of  hol- 
low sounding  drum,  joins  the  sacred  choir,  which  excites  the 
old  female  singers  to  chant  forth  their  grateful  hymns  and  prais- 
es to  the  divine  spirit,  and  to  redouble  their  quick, joyful  steps, 
in  imitation  of  the  leader  of  the  beloved  men,  at  their  head. 

“ This  appears  very  similar  to  thetlances  of  the  Hebrews,  and 
may  we  not  reasonably  suppose,  that  they  formerly  understood 
the  psalms  and  divine  hymns,  at  least  those  which  begin  or  end 
with  hallelujah ; otherwise  how  comes  it  to  pass,  that  all  the 
inhabitants  of  the  extensive  regions  of  North  and  South  Ameri- 
ca, have  and  retain  these  very  expressive  Hebrew  words,  and 
repeat  them  so  distinctly,  applying  them  after  the  manner  of  the 
Hebrews,  in  their  religious  acclammations. 

“ Among  the  Indians  on  the  northwest  side  of  the  Ohio,  the 
Feast  of  the  First  Fruits  is  thus  described  by  the  Rev.  Dr. 
Charles  Beatty,  who  was  an  eye  witness  of  the  ceremony  : Be- 
fore they  make  use  of  any  of  the  first  or  spring  fruits  of  the 
ground,  twelve  of  their  old  men  meet.^when  a deer  and  some  of 
the  first  fruits  are  provided.  The  deer  is  divided  into  twelve 
parts,  according  to  the  number  of  the  men,  and  the  corn  beaten 
in  a mortar  and  prepared  for  use  by  boiling  or  baking  into  cakes 
under  the  ashes,  and  of  course  unleavened.  This  also  is  divi- 
ded into  twelve  parts.  Then  these  men  hold  up  the  venison 
and  first  fruits,  and  pray  with  their  faces  to  the  east,  acknowl- 
edging, as  he  supposed,  the  goodness  and  bounty  of  heaven  to- 
wards them.  It  is  then  eaten  j after  which  they  freely  enjoy 
the  fruits  of  the  earth. 

‘‘  On  the  evening  of  the  same  day,  they  have  another  public 


* Jehovah. 


OF  THE  SOUTH  SEA  ISLANDERS.  163 

feast,  besides  that  of  the  First  Fruits,  u hleh  looks  somewhat 
like  the  Passover  ; when  a great  quanvty  of  venison  is  provi- 
ded, witli  other  things,  dressed  in  the  usual  way,  and  distribu- 
ted to  all  the  guests  ; of  which  they  e:u  freely  that  evening  ; 
but  (hat  which  is  left,  is  thrown  into  the  fire  and  burned,  as 
none  of  it  must  remain  till  sun-rise  on  the  next  day,  nor  must  a 
bone  of  the  venison  be  broken.” 

The  necessary  limits  of  this  compilation  prevent  the  continu- 
ance of  extracts  from  this  very  valuable  work.  It  may  be  ob- 
served, generally,  that  a cloud  of  mystery  has  alwaj  s hung  over 
the  character  of  the  Aborigines  of  America.  Unlike  all  other 
people,  in  many  important  featurej  of  character,  they  have  ex- 
cited the  profoundest  reflections  of  inquisitive  minds,  from  the 
days  of  Columbus  to  the  present  time.  The  researches  that 
have  yet  been  made,  concerning'  their  origin,  the  period  of  their 
residence  on  this  continent,  their  views  of  civil  society,  their 
religion  ; though  many  important  facts  have  been  brought  to 
light,  have  been  unsatisfactory.  With  regard  to  these  leading 
enquiries,  great  obscurity  and  difficulties  still  remain.  They 
are  certainly  a very  interesting  people.  Less  degraded  than 
the  Asiatics,  more  intelligent  than  the  Africans,  immoveably 
attached  to  the  habits  of  their  forefathers,  they  seem  reserved 
in  the  providence  of  God  for  some  rich  display  of  his  wisdom 
and  grace  in  future  times.  We  can  say,  with  safety.  Blessed 
are  they  that  do  them  good. 


SECTION  IX. 

OF  THE  SOUTH  SEA  ISLANDS. 

The  deities  of  Otaheite  are  nearly  as  numerous  as  the  persons 
of  the  inhabitants.  Every  family  has  its  tee,  or  guardian  spirit, 
whom  they  set  up,  and  worship  at  the  morai : but  they  have  a 
great  god  or  gods  of  a superior  order  denominated  Fwhanow 
Po,  born  of  night. 

The  general  name  of  deity,  in  all  its  ramifications,  is  Eatooa. 

Three  are  held  supreme ; standing  in  a height  of  celestial 
dignity  that  no  others  can  approach  unto : and  what  is  more 
extraordinary,  the  names  are  personal  appellations. 

1.  Tane,  te  Medooa,  the  Father. 

2.  Oromattow,  Tooa  tee  te  Myde,  God  in  the  Son. 

3.  Taroa,  Mannoo  te  Hooa,  the  Bird,  the  Spirit. 

To  these,  the  dii  majores,  they  only  address  their  prayers  i'ft 


164 


RELIGION  AND  CEREMONIES 


times  of  greatest  distress,  and  seasons  of  peculiar  exigency,  sup- 
posing them  too  exalted  to  be  troubled  with  matters  of  less  mo- 
ment than  the  illness  of  a chief,  storms,  devastations,  war,  or 
any  great  calamity.  Indeed,  fear  and  suffering  seem  to  be  more 
motives  to  worship  than  gratitude.  The  house  of  these  fwha- 
now  po  is  at  Oparre  ; where  the  chief  earie  rahie  resides. 

For  general  worship  they  have  an  inferior  race,  a kind  of  dii 
penates.  Each  family  has  its  tee,  or  guardian  spirit ; he  is  sup- 
posed to  be  one  of  their  departed  relatives,  who,  for  his  superi- 
or excellencies,  has  been  exalted  to  an  eatooa.  They  suppose 
this  spirit  can  inflict  sickness  or  remove  it,  and  preserve  them 
from  a malignant  deity,  who  also  bears  the  name  of  tee,  and  is 
always  employed  in  mischief. 

They  have  a tradition,  that  once  in  their  anger  the  great  gods 
broke  the  whole  world  in  pieces  ; and  that  all  the  islands  around 
them  are  but  little  parts  of  what  was  once  venooa  noe,  the  great 
laud,  of  which  their  own  island  is  the  eminent  part.  A curious 
conversation  held  with  Mamie  Mamie,  the  high  priest,  and 
Taata  Orero,  the  orator  and  oracle  of  the  country  for  tradition, 
is  as  follows,  interpreted  by  the  Swede  Andrew  : 

In  the  beginning,  Tane  took  Taroa,  and  begat  Avye,  fresh 
water ; Atye,  or  Te  Myde,  the  sea  ; also  Awa,  the  water-spout; 
Matai,  the  wind  ; Arye  the  sky  ; and  Po,  the  night ; then  Ma- 
hanna,  the  sun,  in  the  shape  of  a man  called  Oeroa  Tabooa  ; 
when  he  was  born,  all  liis  brethren  and  sisters  turned  to  earth  ; 
only  a daughter  was  left,  by  name  Townoo;  she  became  the 
wife  of  Geroa  Tabooa,  by  whom  she  conceived  thirteen  child- 
ren, who  are  the  thirteen  months  : 1.  Papecree ; 2.  Ownoonon  ; 
3.  Paroromooa  ; 4.  Paroromoree  ; 5.  Mooreeha  ; 6.  Heaiha  ; 
7.  Taoa;  8.  Hoorororera  ; 9.  Hoorecama  ; lO.  Teayre;  11. 
Tetai ; 12.  Waeho;  13.  Weaha. 

Townoo  now  returned  to  earth,  and  Oeroa  Tabooa  embraced 
a rock  called  Poppoharra  Harreha,  which  conceived  a son 
named  Tetooboo  amata  hatoo  ; after  which  the  rock  returned  to 
its  original  state,  and  the  father  of  the  months  himself  died,  and 
went  to  dust.  The  son  he  left  embraced  the  sand  of  the  sea, 
which  conceived  a son  of  the  name  of  Tee,  and  a daughter  cal- 
led Opeera  ; then  he  also  died,  and  returned  to  the  earth.  Tee 
took  his  sister  Opeera  to  wife,  who  produced  a daughter  Ohee- 
ra,  Reene,  Monooa  ; the  mother  died,  and  the  father  survived  ; 
in  her  illness  she  entreated  her  husband  to  cure  her,  and  she 
would  do  the  same  for  him  if  he  fell  sick,  and  thus  they  might 
live  for  ever  ; but  the  husband  refused,  and  preferred  her  daugh, 
ter,  whom,  on  her  decease,  he  took  for  his  wife.  The  daugh- 
ter bore  him  three  sons  and  three  daughters  : the  sons.  Ora, 
Wanoo,  Tytory ; the  daughters,  Heanatoomorrooroo,  Henaroa, 


OF  THE  SOUTH  SEA  ISLANDERS.  165 


Noou}  a.  The  father  and  mother  dying,  the  brothers  said,  Let 
us  take  our  sisters  to  wife,  aud  become  many.  So  men  began 
to  multiply  upon  the  earth. 

Respecting  a future  state,  they  suppose  no  person  perishes  or 
becomes  e.\tinct.  They  allow  no  punishment  after  death,  but 
degrees  of  eminence  and  felicity,  as  men  have  been  here  most 
pleasing  to  the  deity.  They  regard  the  spirits  of  their  ances- 
tors, male  and  female,  as  exalted  into  eatooas,  their  favour  to  be 
secured  by  prayers  and  oflferings.  When  the  spirit  departs  from 
the  body,  they  have  a notion  it  is  swallowed  by  the  eatooa  bird, 
who  frequents  the  burying-places  and  niorais ; and  passes 
through  him  in  order  to  be  purified,  aud  be  united  to  the  deity. 
And  such  are  afterwards  employed  by  him  to  attend  other  hu- 
man beings,  and  to  inflict  punishment,  or  remove  sickness,  as 
shall  be  judged  requisite. 

They  believe  the  stars  were  the  children  of  the  sun  and  moon, 
attributing  every  substance  to  procreative  powers  ; and  when 
the  sun  and  moon  are  eclipsed,  they  suppose  them  in  the  act  of 
copulation  ; and  pretend  to  foretel,  from  their  appearance  at 
such  times,  the  future  events  of  war.  sickness,  or  the  like. 

W^ith  regard  to  their  worship,  Captain  Cook  does  the  Ota- 
heiteans  but  Justice  in  saying,  they  reproach  many  who  bear  the 
name  of  Christian.  You  see  no  instances  of  an  Otaheitean 
drawing  near  the  Eatooa  with  carelessness  and  inattention  ; he 
is  all  devotion  ; he  approaches  the  place  of  worship  with  rev- 
erential awe  ; uncovers  when  he  treads  on  sacred  ground  : aud 
prays  with  a fervour  that  would  do  honour  to  a better  profes- 
sion. He  firmly  credits  the  traditions  of  his  ancestors.  None 
dares  dispute  the  existence  of  deity.  They  put  great  confi- 
dence in  dreams,  and  suppose  in  sleep  the  soul  leaves  the  body 
under  the  care  of  the  guardian  angel,  and  moves  at  large  through 
the  regions  of  spirits. 

Prieslhood  mid  Sacrifices. — The  priests  at  the  Society  Isl- 
ands are  a pretty  numerous  body  ; they  are  in  every  district, 
and  have  plenty  of  employment,  being  called  in  on  all  occa- 
sions, births  or  deaths,  feast  or  sickness  ; and  are  the  physi- 
cians as  w'ell  as  clergy  of  the  country  They  affect  to  possess 
extraordinary  powers,  to  promote  conception  or  abortion,  to  in- 
flict diseases  or  remove  them  at  their  pleasure,  and  are  greatly 
feared  on  that  account.  They  are  supposed  to  be  able  to  pray 
the  evil  spirit  into  the  food,  by  rubbing  a human  skull  with  a 
part  of  the  provisions  they  eat  ; and  sometimes  to  kill  men  out- 
right. 

Their  sacrifices  and  oblations  are  various  and  liberal. — They 
offer  to  their  gods  all  the  products  of  their  island,  hogs,  dogs, 
fowls,  fish,  and  vegetables  ; and  at  every  feast  a portion  is  pre- 


166 


RELIGION  AND  CEREMONIES. 


sented  to  the  Eatooa  before  they  presume  to  take  their  own  re- 
past. When  a priest  denounces  the  necessity  of  a human  sa- 
crifice, or,  as  on  the  inauguration  of  the  king,  custom  requires 
such  offerings,  the  manner  of  selecting  them  is  by  a council  of 
the  chief  with  the  ratirras.  The  occasion  is  stated,  and  the 
victim  pitched  upon  ; he  is  usually  a marked  character,  who 
has  been  guilty  of  blasphemy,  or  some  enormous  crime,  or  a 
stranger  who  has  fled  to  the  district  for  shelter  from  some  other 
part  on  account  of  his  ill  conduct.  The  decision  of  this  council 
is  kept  a profound  secret,  and  perhaps  the  only  one  which  is  so. 
They  watch  the  opportunity  of  the  niglit,  when  the  culprit  is 
asleep,  and  dispatch  him,  if  possible  with  one  blow  of  a stone 
on  the  nape  of  the  neck,  to  prevent  any  disfigurement  of  the 
body  ; a bone  of  him  must  not  be  broken,  nor  the  corpse  mang- 
led or  mutilated.  If  a man  has  been  bit  and  disfigured  by  a 
woman,  he  becomes  noa,  unclean  for  ever,  and  can  never  be  of- 
fered in  sacrifice.  The  victim  is  placed  in  a basket  of  cocoa-nut 
leaves  fastened  to  a long  pole,  and  carried  in  a sacred  canoe  to 
the  morai,  when  the  eye  is  offered  to  the  king  with  great  form 
and  ceremony. 

Such  were,  and  alas  ! in  some  of  these  islands,  such,  in  gen- 
eral still  are,  the  gods  and  superstitions  of  this  part  of  the  world. 
Christianity,  however,  has  of  late  years  made  rapid  progress  in 
the  South  Seas  ; and  at  this  time  nearly  the  whole  of  Otaheite 
is  converted  to  the  worship  of  the  true  God,  and  to  a knowledge 
of  and  belief  in  his  Son  Jesus  Christ  ! The  Mission  from  this 
country  to  the  Sandwich  Islands  has  been  established  with  good 
judgment,  and  conducted  with  much  energy  and  prudence. — 
The  smiles  of  Heaven  have  hitherto  rested  upon  it,  and  the 
prospect  is  encouraging  that  these  ignorant  and  degraded  Pa- 
gans may  now  be  brought  to  accept  the  blessings  of  the  divine 
salvation.  Judicious  eflbrts  for  the  spread  of  the  gospel  never 
have-been  without  the  divine  blessing,  and,  we  trust  they  always 
will  realize  the  promises  of  grace. 

The  ancient  Religion  of  the  South  American  Indians,  in  the 
neighbourhood  of  Peiu,  &c.  is  now  nearly  extinct  ; but  then 
the  Peruvians,  like  the  Mexicans,  formerly  had  very  splendid 
temples  dedicated  to  the  Sun,  in  which  they  offered  various 
costly  sacrifices,  and  presented  oblations  of  wine,  fruits,  and 
other  products  of  their  country.  But  there  was  nothing  cruel 
in  the  religious  rites  of  tlie  Peruvians,  if  we  except  the  sacrifi- 
ces of  small  animals  ; and  even  they  are  now  almost  laid  aside. 

The  Religion  of  the  Siberians,  and  of  some  other  remote 
parts  of  the  world,  is  now  greatly  changed  from  what  it  former- 
ly was  ; and  is  for  the  most  part  mi.xed  up  with  so  much  of  the 
Catholic  rites  and  notions,  as  not  to  merit  a distinct  notice. 


APPENDIX, 


C<)SIPRISII?0  A CONCISE  VIEW  OF  T«E 

MOST  IMPORTANT 

BENEVOLENT  INSTITUTIONS 


IN  OPERATION  AT  THE  PRESENT  DAY, 

FOR  THE  general  DIFFUSION  OF  KNOWLEDGE. 


The  following  view  of  some  of  the  most  important  moral  m,- 
stitutions  in  operation  at  the  present  day,  whose  professed 
object  is  the  promotion  of  the  best  interests  of  mankind-, 
consists  entirely  of  statemtnts  of  facts  without  comment, — 
Those  who  may  not  conceive  all  these  institutions  advisa- 
ble, will  certairjv  not  be  unwilling  to  examine  their  opera- 
tions. 


BIBLE  SOCIETIES. 


British  Kaval  and  Military  Bible  Society , formed  in  1780. 

Object. — To  distribute  the  Scriptures  among  the  sailors  of  the  na- 
vy, and  soldiers  of  the  army. 

In  the  progress  of  this  institution,  a vast  number  of  Bibles  aod 
Testaments  have  been  distributed  agreeably  to  the  original  design  ; 
and  their  good  effects  have  been  seen  and  acknowledged  by  many. 
Some  of  the  captains  in  the  navy  state  that  corporal  punishments 
have  almost  entirely  ceased  to  be  necessary  on  board  their  shipsi. 
$1nce  the  introduction  of  the  Bible,  and  that  they  have  found  by  ex- 
perience, that  those  men  who  read  the  Bible  most,  are  the  most 
courageous  in  battle. 

From  the  last  Report  of  this  Society,  the  Committee  state,  that 
the  call  for  Bibles  during  the  year,  by  the  soldiers  and  sailors  had 
been  greater  than  their  funds  could  supply  ; but  that  tliey  had  (fis- 
tributed  13,142  Bibles  and  Testaments. 

JVbfe. — The  compiler  being  much  occupied,  this  Appendix  is  pre- 
pared by  another  band. 


168 


APPENDIX. 


British  and  Foreign  Bible  Society. 

This  magaificent  institution  was  formed  at  London,  March  7, 
1804. 

Object. — To  promote  the  circulation  of  the  Scriptures  in  some  of 
th^rincipel  living  languages. 

Tne  sphere  of  its  activity. — 1st.  The  United  Kingdom  of  Great- 
Britain  and  Ireland,  and  the  European  Continent,  and  afterwards  i 
in  remote  regions.  j 

Each  subscriber  of  one  guinea  annually  shall  be  a member. 

Twenty  pounds  subscribed  at  one  time  makes  a member  for  life. 

The  amsLzing  rapidity  with  which  the  influence  of  this  society  ex- 
tended, from  the  first  year  of  its  institution  ; the  greatness  of  its  ex- 
ertions, and  the  vast  number  of  Bibles  and  Testaments  it  has  dis- 
tributed among  different  nations,  and  in  different  languages,  has 
given  it  a name  and  rank  nearly  unrivalled  among  the  religious  in-  j 
Stitutions  of  the  age.  All  we  can  do  here  is  to  give  the  principal 
results  of  its  operations.  | 

The  following  are  the  foreign  countries  or  parts,  where  the  Brit- 
iMi  and  Foreign  Bible  Society  have  encouraged  Bible  Societies,  ei- 
ther by  pecuniary  aid,  or  by  example : Germany,  Switzerland, 
Hungary,  Wirtemberg,  Prussia,  Poland,  Saxony,  Hanover,  Swe- 
den, Denmark,  Iceland,  Finland,  Russia,  Livonia,  and  Holland. 

In  most  of  the  countries  or  circles  above  named,  several  distinct 
Bible  Societies  have  been  formed  ; So  that  the  whole  number  of 
parent  Bible  Societies  in  Europe  amount  to  about  ninety.  In  Asia 
the  British  and  Foreign  Bible  Society  have  five  auxiliary  societies  ; 
ill  Africa,  two ; in  America,  one,  viz.  that  of  Nova  Scotia,  which 
has  at  least  fifteen  branch  societies.  In  the  West  Indies  two.  This 
Institution  has  within  the  British  dominions  7:29  Auxiliary  and. 
Branch  Societies  indepeudenlly  of  Bible  Associations. 

The  British  and  Foreign  Bible  Society  has  printed,  or  aided  in  the 
printing,  or  circulation,  of  the  Scriptures,  in  part,  or  in  whole,  in 
one  hundred  and  twenty  seven  different  languages,  or  dialects. 

In  the  18th  Report  of  the  Society  (1822)  it  is  stated,  that  the  for- 
eign societies,  aided  by  the  British  and  Foreign  Bible  Society,  have 
increased  their  issues  from  739,045  bibles,  to  880,955,  and  from 
72 1,736  testaments  to  861,377  ; the.se  make  a total  of  1,742,332,  and 
show  an  increase  in  the  course  of  the  year,  of  141,910  bibles  and 
140,000  testaments.  The  total  number  issued  on  acoount  of  the 
Society,  at  home  and  abroad,  has  increased  from  1,307,044  bibles  to 
1,433,823  ; and  from  1,963,118  testaments  to  2,130,151  ; making  an 
increase  during  the  year,  of  126,779  bibles,  and  166,033  testaments, 
and  a total  of  3,563,974  copies. 

The  total  issue  of  books  from  the  beginning  of  the  society,  have 
amounted  to  no  less  than  six  million  fifty-six  thousand  three  hun- 
dred and  six  copies  of  bibles  and  testaments. 

The  expenditure  for  the  eighteenth  year  (1822)  was  401,977  dol- 
lars. The  total  expenditure  of  the  socic^’  during  the  eighteen 
years  since  it  was  framed,  is  four  million  four  hundred  and  thirty- 
eight  thousand  seven  hundred  and  thirty-six  dollars. 

Sceiss  Bible  Societies. 

The  German  Bible  Society  at  Basle  was  instituted  in  1804.  From 
the  presses  of  the  society  at  that  place  there  had  issued  during  the 


APPENDIX. 


169 


year  preceding  the  last  report,  9987  French  and  German  Bibles, 
700  psalters  of  the  Protestant  version,  and  3606  testaments. 

The  Bible  Society  at  Bern  in  Switzerland,  was  instituted  in  1814. 
Since  it  was  formed  it  has  issued  15,667  bibles  and  testaments.  The 
poor,  it  is  said,  have  shown  the  most  affecting  emotions  of  gratitude 
ibr  the  gifts  of  the  society. 

The  Bible  Society  of  Lausanne  and  Neufchatel  have  lately  print- 
ed an  edition  of  10,000  copies  of  the  revised  version  of  Ostervald’s 
Bible. 


Hibernian  Bible  Society,  formed  in  1804. 

The  last  report  of  this  society  stales,  that  during  the  past  year  26 
new  auxiliaries  had  been  added  to  it,  making  the  total  number  of 
Bible  Institutions  in  connexion  with  it,  113. 

The  issues  from  the  depository  of  the  society  during  the  year  have 
been  8701  bibles,  and  11,964  testaments,  making  a total  of  20,665 
copies.  The  amount  of  receipts  for  the  year  were  25,240  dollars. 

Connecticut  Bible  Society, formed  in  1 809. 

Object. — To  aid  in  distributing  the  Holy  Scriptures,  without  note, 
or  comment,  to  such  as  need  Christian  knowledge. 

The  last  Report  of  this  Society  states,  that  during  the  year  ending 
m May,  1823,  the  Society  had  distributed  2047  Bioles.  The  num- 
ber distributed  in  the  slate  was  577.  The  number  sent  out  of  the 
stale  chiefly  to  neighbouring  states,  were  1470.  The  expenditure 
for  the  year  was  765  dollars. 

Finnish  Bible  Society , formed  in  1812. 

From  the  last  report  of  this  society  it  appears,  that  3,000  bibles  of 
the  Finnish  ver-ion  had  been  printed  during  the  year  from  standing 
types  ! and  that  two  editions  of  the  New  Testament  amounting  to 
1 1,200  copies  had  also  been  flnished.  A quarto  edition  of  the  Fin- 
nish Bible  was  on  the  point  of  leaving  the  press  ; and  plates  for  a 
stereotype  edition  of  the  N ew  Testament  had  considerably  advanced. 

Wirtemburg  Bible  Society,  formed  in  1812. 

This  society  is  patronized  by  the  King.  From  the  report  of  1821, 
it  appears  that  the  society  had  sent  abroad  during  the  year,  2162  bi- 
bles to  various  places,  and  that  there  remained  in  the  depository,  at 
the  time  of  the  report,  12,438  bibles  and  testaments. 

Russian  Bible  Society,  formed  in  1813. 

Upwards  of  200  auxiliary  societies  are  connected  with  this  institu- 
tion. This  society  has  proceeded  with  a degree  of  energy  in  some 
proportion  to  the  vast  extent  of  territory  which  had  a right  to  claim 
Its  exertions.  The  ultimate  publication  of  the  scriptures  in  more 
than  thirty  languages,  is  an  object  which  at  the  present  time  occu- 
pies the  exertions  of  its  Committee.  Already  translations  of  il.e 
scriptures  are  advancing  in  many  new  dialects';  but  the  most  im- 
portant translation  is  that  of  the  New  Testament  into  modern  Russ 
the  language  of  the  country.  This  work  is  completed,  and  publish- 
Thiee  editions  amounting  to  30,000  copies  have  been  printed. 
Great  effects  are  expected  from  the  prompt  and  energetic  measures 


170 


APPENDIX. 


pursued  by  this  national  institution.  This  society  at  the  end  of  the  | 

seventh  year  had  printed  ninety-one  editions  of  the  Bible  or  of  parts  ! 

of  the  scriptures,  in  twenty-six  different  languages,  to  tqe  amountof 
411,000  copies. — In  the  course  of  its  seventh  year  it  had  issued  60, 539 
copies.  I 

Prussian  Bible  Society,  formed  z'n  1811. 

This  Society  enjoys  the  patronage  of  the  king.  From  the  last 
report  '1822)  of  the  Central  Society  at  Berlin,  it  appears,  that  since 
its  lirsl  establishment,  it  had  brought  into  circulation  58,241  Bibles 
and  Testaments. 

This  society  has  40  auxiliaries,  which  circulated  during  the  year 
previous  to  the  report  20,593  bibles  and  testaments. 

JVorxegian  Bible  Society,  formed  in  1814. 

This  society  is  under  the  patronage  of  the  King  of  Sweden.  An 
edition  of  6000  copies  of  the  New  Testament  has  been  printed  by 
this  society,  and  is  distributing  in  every  part  ot  -he  kingdom.  The 
disnosal  of  this  edition  goes  on  so  rapidly  that  another  will  soon  be 
printed. 

Saxon  Bible  Society,  formed  in  1814. 

Since  the  formation  of  this  Society,  they  have  circulated  20,000 
German  and  3000  Wendisli  bibles  ; and  6034  German  and  1000 
Wendish  testaments.  At  the  time  of  the  Report  in  1821,  this  socie- 
ty had  in  press  an  edition  of  the  German  bible  of  1600  copies,  also  an 
edition  of  5000  copies  of  the  Wendish  bible. 

The  collection  in  aid  of  the  Society  made  in  the  churches,  amount- 
ed, for  the  year,  to  3212  dollars. 

Harnbro-Altona  (^German')  Bible  Society,  formed  in  1814. 

The  number  of  members  of  this  society  by  the  last  account,  w ee 
356.  This  society  has  printed,  since  its  formation,  10,000  copies  of 
Luther’s  version  of  the  bible,  and  4000  extra  testaments.  The 
sphere  of  their  operations,  includes  a population  of  about  200,000 
souls.  • 


Danish  Bible  Society,  formed  in  1314. 

The  last  Report  says  that  Denmark  presents  an  almost  unbroken 
chain  of  effective  Auxiliary  Societies,  acting  in  their  several  dis- 
tricts under  the  sanction  of  His  Majesty  the  King.  The  number  of 
Auxiliaries  are  36. 

The  Sles wig- Holstein  Bible  Society  which  labours  in  the  German 
part  of  the  Danish  dominions,  has  issued  during  the  six  years  since 
it  was  formed,  33,650  Bibles  and  Testaments. 

Swedish  Bible  Society,  formed  in  1814. 

This  society  had  issued  according  to  the  last  returns  170,000  co- 
pies of  the  scriptures  from  its  presses  at  Stockholm.  This  society  has 
its  auxiliaries  in  every  part  of  the  kingdom.  One  of  these  societies 
on  a late  survey  of  its  district,  found  within  its  limits  13,900  families 
which  were  destitute  of  the  scriptures.  Of  these  4305  were  unable 


APPENDIX.  m 

to  pay  the  full  price  of  a copy,  and  4403  incapable  of  contributing 
any  part  of  it. 

Hanoverian  Bible  Society, formed  in  1814. 

Tliis  society  reports  that  constant  applications  for  bibles  and  tes- 
taments have  been  made  to  it„from  every  province  in  the  kingdom. 
The  whole  amount  of  its  issues  since  its  formation,  has  been  15,027 
copies  of  the  Scriptures  This  society  has  about  30  auxiliaries. 

American  Bible  Society,  formed  in  1816. 

Object. — To  encourage  a wider  circulation  of  the  Holy  Scriptures, 
without  note  or  comment.  The  only  copies  in  the  English  language 
to  be  circulated  by  the  society  shall  be  the  version  now  in  common 
use.  Also  to  extend  its  influence  according  to  its  abilities  to  other 
countries,  whether  Christian,  Mahomedan,  or  Pagan. 

In  the  Report  for  1823,  it  is  stated,  that  the  society  had  printed, 
at  their  depository  in  New  York,  during  the  year,  23,500  bibles, 
21,500  testaments  in  English  ; 7,000  testaments  in  Spanish.  The 
society  had  purchased  1 100  German  bibles,  and  had  received  from 
the  British  and  Foreign  Bible  Society  500  Spanish  bibles.  Printed 
also  for  the  society  in  Kentucky  2000  bibles.  These  numbers,  ad- 
ded to  268, 177  the  number  mentioned  in  the  last  report,  make  a to- 
tal of  323,777  bibles  and  testaments,  or  parts  of  the  latter,  printed 
or  obtained  by  the  society  for  circulation,  since  its  establishment. 

The  number  of  bibles  and  testaments  issued  by  the  society  in  1823 
was  54,805.  The  total  number  of  bibles  and  testaments  issued  by 
the  society  since  its  establishment,  is  248,623.  Of  the  bibles  issued 
from  the  depository  during  the  seventh  year,  there  were  444  Ger- 
man, 296  French,  335  Spanish,  3 Gaelic,  and  1 Welch.  Of  the  tes- 
taments 2,343  were  Spanish  and  712  French. 

The  receipts  of  the  society  for  1823  were  34,724  dolls,  and  10  cts. 

The  auxiliary  societies  recognized  by  this  institution  are  three 
hundred  and  sixty,  of  which,  fifty-nine  were  received  into  union  du- 
ring the  last  year. 

Frankfort  {German')  Bible  Society,  formed  in  1816. 

This  Society  is  very  active.  It  has  circulated  during  the  five 
years  since  its  existence,  7,000  Bibles,  and  14,000  Testaments.  The 
circulation  of  Protestant  Testaments  among  the  Roman  Catholics 
continues  to  increase. 

British  Merchant  Seamen's  Auxilliary  Bible  Society,  instituted 
in  1818. 

Its  object  is  to  distribute  the  scriptures  among  the  sailors  of  Mer- 
chant ships. 

During  the  year  ending  at  the  last  Report  the  society  had  distri- 
buted among  the  merchant  sailors,  1356  Bibles  and  Testaments. 

The  total  number  of  Bibles  and  Testaments  distributed  in  three 
years  was  12,061.  In  general  it  is  said  that  the  sailors  show  great 
anxiety  to  obtain  Bibles. 

United  Netherlands  Bible  Society. 

The  last  Report  of  this  Society  exhibits  a detail  of  facts  which 
demonstrates  the  growing  prosperity  and  usefulness  of  this  national 


172 


APPENDIX. 


institution.  Its  funds  have  been  augmented,  not  only  by  liberal  do- 
nations, but  also  by  considerable  legacies  ; and  its  issue  of  Bibles 
and  Testaments  exceeds  that  of  the  preceeding  year  by  nearly  6000 
copies.  This  society  has  31  branch  societies. 

Strasburg  Bible  Society. 

This  Society  during  the  five  years  since  it  was  formed  has  distribu- 
ted 10,313  copies  of  the  scriptures.  Throughout  the  sphere  of  this 
society,  it  is  said,  there  is  a deep  interest  taken  in  its  success. 

French  Bible  Society, 

The  Protestant  Bible  Society  in  France  was  formed  in  1819.  In 
the  third  Report  of  the  Parissian  Bible  Society,  it  is  stated  that  its 
resources  had  increased  through  the  generosity  of  the  friends  of  the 
Gospel  in  France  aud  abroad. 

Twenty-eight  new  Bible  Societies  of  more  or  less  importance,  had 
been  formed  in  France  when  the  last  Report  was  made,  and  more 
than  1 1,000  copies  of  the  Holy  Scriptures  had  been  Issued  from  the 
Depository  of  the  Society  at  Paris. 

The  Parisian  Society  is  sedulous  in  its  endeavours  to  promote  the 
distribution  of  the  Scriptures  in  all  parts  of  France. 


MISSIONARY  SOCIETIES. 

English  Society  for  the  Propagation  of  the  Gospel. 

This  society  was  formed  in  the  year  1647,  but  did  little  on  account 
of  the  civil  war  until  about  1701,  when  it  was  incorporated,  and  re- 
ceived other  marks  of  royal  favour  from  King  William  III.  Since 
that  period  this  society  has  been  in  constant  operation. 

The  primary  object  being  to  promote  Christianity  among  the  Bri- 
tish colonies,  its  exertions  before  the  Revolution  were  principally  di- 
rected to  North  America.  At  that  time  about  100  missionaries 
were  employed  by  the  society  in  the  United  States.  At  the  present 
time  the  influence  of  this  society  is  not  only  felt  in  the  British  colo- 
nics in  the  country,  but  also  in  India,  Africa,  and  the  West  Indies. 

In  1820  the  society  founded  a college  at  Calcutta,  in  India,  called 
the  Mission  College.  This  college  is  designed,  not  only  for  the  re- 
ception of  missionaries,  sent  b}'  the  society  from  F.ngland,  but  also 
for  the  instruction  of  such  of  the  natives  as  are  willing  to  avail  them- 
selves of  its  advantages. 

The  society  have  also  a college  at  Nova  Scotia,  one  at  Barbadoes, 
and  one  at  Windsor,  in  England. 

Academies  or  schools  have  been  established  in  a great  number  of 
places,  viz.  at  Madras,  at  Calcutta,  on  the  Gold  Coast,  and  at  Cape 
Town  in  Africa,  at  New  South  Wales,  and  at  Barbadoes.  At  all 
the  above  named  places  the  society  support  missionaries  and  school- 
masters. 

In  British  America,  according  to  the  report  for  1821,  the  society 
maintained  the  following  number  of  missionaries  and  schools  : at 
Newfoundland,  4 missionaries,  and  1 2 school- masters.  NovaScotia, 
■’5  missionaries. 2 catechists, 3 1 schoolmasters  and  6 schoolmistresses. 


APPENDIX. 


173 


jNew  lirunswick,  16  missionaries,  19  schoolmasters,  and  2 scliool- 
mislresses.  Cape  Breton,  1 missionary,  2 schoolmasters,  1 school- 
mistress. Prince  Edwards  Island,  2 missionaries,  1 schoolmaster. 
Upper  Canada,  19  missionaries,  1 catechist,  1 schoolmaster.  Lower 
Canada,  20  missionaries,  1 native  schoolmaster  at  Quebec. 

The  expenditures  of  the  society  for  1821  were  as  follows  : salaries 
and  gratuities  to  missionaries,  74,617  dolls.  ; salaries  to  schoolmas- 
ters, 7,1 10  dolls. ; pensions,  5.937  dolls  ;.  exhibitions  to  scholars  at 
the  college  and  academy  at  Nova  Scotia,  2,71 1 dulls.  ; books  sent 
abroad,  2,780dolls. ; salaries,  printing,  and  incidentals,  4,564  dolls.  ; 
total,  97,719  dollars. 

Danish  Missionary  Society. 

Formed  in  1 705  by  Frederick  4</t,  Kin^  of  Denmark. 

This  society  sent  a mission  to  Tranquebar  in  the  East  Indies,  in 
1706,  where  they  have  supported  missionaries  to  the  present  time. 
The  missionaries  occupied  several  stations  from  time  to  time,  in  the 
country  around  the  place  of  the  first  station.  Great  difficulties 
have  been  encountered  by  this  mission,  bat  gradual  succe.ss  has  at- 
tended their  exertions.  The  benefits  of  Christian  education  have 
been  felt  and  acknowledged  by  great  numbers  of  the  natives  — 
Most  of  the  catechists  and  schoolmasters  are  now  natives.  3'he 
whole  Dumber  of  converts  since  the  commencement  of  the  Tran- 
quebar mission  cannot  perhaps  be  accurately  known.  Seventy 
years  ago  they  were  stated  at  18,000.  Dr.  Carey  reckoned  them  at 
40,000,  and  Dr.  Buchanan  in  1805  supposed  there  could  not  have 
been  less  than  80,000  of  all  casts  converted  to  the  Christian  faith. 
In  1818  the  number  of  missionaries  on  this  mission  were  five,  and 
the  number  of  native  assistants  four.  In  1821  the  number  of  chil- 
dren under  education  at  Tranquebar  were  1424. 

This  society  have  also  supported  a mission  in  Greenland  from 
1703  to  1812.  The  success  of  this  mission,  although  slow,  has  been 
such  as  to  civilize  and  convert  to  the  Christian  faith  a considerable 
portion  of  the  inhabitants  of  that  dreary  and  savage  country 

Moravian  or  United  Brethren  Missionary  Society. 

This  society  was  formed  in  1732,  at  a time  when  the  number  of  this 
order  consisted  of  a congregation  of  about  600  poor  persecuted,  and 
despised  exiles  ; yet  as  weak  as  they  were  they  put  in  operation  a 
system  of  measures  for  the  conversion  of  the  heathen,  more  efficient 
than  almost  the  whole  church,  or  world  besides.  In  1733,  the  Uni- 
ted Brethren  sent  a mission  to  Greenland,  the  most  inhospitable  in- 
habited climate  in  the  world.  Here  they  suffered  all  the  hardships 
which  poverty  and  the  rigours  of  the  climate  could  inflict.  Yet  tiieir 
mission  has  been  continued  to  this  day,  and  has  been  the  means  of 
civilizing  and  converting  to  Christianity  a great  number  of  the  in- 
habitants. At  the  present  time  the  United  Brethren  support  mis- 
sions in  Greenland,  South  America,  West  Indies,  Labrador,  North 
America,  (ainongthe  Indians,)  South  Africa, and  amongtheCalmucs. 

In  1820  the  expenditures  of  the  society  were  in  all  41,915  dollars. 
The  receipts  for  the  last  year  amount  to  32,000  dollars.  The  socie- 
ty now  employ,  including  the  fegiales  of  the  missions,  about  170  la- 
bourers, and  number  in  their  congregations  32,000  converts 

P 2 


114 


-APPENDIX. 


South  African  Mission. 

The  stations  of  this  mission  are  among  the  Hottentots,  the  most 
ignorant  and  degraded  of  human  beings.  According  to  the  last  re- 
ports the  missionary  labours  were  as  successful  as  could  have  been 
expected. 

Groenekloof,  1808,  2 mis.  26  b.  Enon,  1818,  2 mis.  28  b.  58  sc. 

Calmue  Mission. 

The  station  occupied  by  this  mission  is  on  the  Wolga  near  the 
borders  of  Asiatic  Russia.  The  religion  of  the  C^almus  is  that  of  the 
Grand  Lama.  The  progress  of  this  mission  appears  to  have  been 
•slow.  The  missionaries,  however,  continue  to  labour,  and  of  late 
have  received  encouragement.  Some  of  the  natives  have  been  bap- 
tized, and  many  have  expressed  a desire  to  obtain  instruction. — 
Some  parts  of  the  scriptures  have  been  translated  into  Calmue,  for 
the  use  of  the  natives.  The  station  is  at  Sarpeta,  which  was  first 
occupied  in  1765,  besides  which  the  missionaries  labour  among  the 
Torgutsk  Horde  of  Calmucs.  The  missionaries  are  three. 

South  American  AKssion. 

This  mission  was  first  undertaken  in  1735,  but  entirel}-  failed.  In 
1774  it  was  renewed  and  has  been  occupied  ever  since.  The  sta- 
tion IS  near  the  mouth  of  the  Surinam  River,  in  the  province  of  Gui- 
ana. Here  the  missionaries  suffered  every  evil,  but  death,  from  the 
Indians,  poverty  and  famine,  and  wild  beasts;  being  frequently 
without  shelter  and  without  defence,  they  were  attacked  by  the  na- 
tives on  the  one  hand  and  the  beasts  of  prey  on  the  other.  Yet  the 
mission  has  progressed,  and  many  souls  are  now  rejoicing  in  the 
light  of  revelation,  which  under  providence  this  mission  has  been 
the  means  of  carrying  to  this  barbarous  people.  The  latest  ac- 
counts are  in  1820. 

Paramaribo,  1733,  5 mis.  969  b.  1154  con, 

West-lndia  Alission, 

Undertaken  in  1732.  This  is  the  most  successful  mission  the  Uni- 
ted Brethren  have  undertaken,  though  in  respect  to  details  there  is 
less  recent  information  than  could  be  wished.  On  many  of  the  Isl- 
ands where  stations  are  occupied,  the  society  have  erected  church- 
es, or  chapels.  Sunday  schools  have  been  set  up  for  the  instruction 
of  the  coloured  children,  and  at  some  of  the  stations,  large  and  well 
regulated  congregations  chiefly  of  slaves  attend  divine  worship. 

Barbadoes,  1765,  1 mis.  75  b.  Antigua,  1765,  8 mis.  8,319  b. 
3031  eon.  St.  Christophers,  1774,  3 mis.  3,683  b.  2,000  con. 
Janraica,  1754,3  mis.  590  b.  305  con.  St.  Croix,  1812,  6 mis. 
8443  b.  St.  Thomas,  1812,  5 mis.  1461  b.  St.  Jan,  — , 4 mis. 
2385  b.  ... 

Note. — In  the  above  statement  the  number  of  missionaries  are 
from  the  report  of  1820.  The  other  numbers  are  taken  from  ac- 
counts no  later  than  1817,  some  in  1809. 

Xorth  American  Mission. 

At  Spring  Place,  35  miles  from  Brainerd,  is  the  only  station  of 
this  mission.  It  was  first  occupied  by  two  of  the  brethren,  in  1801, 
and  afterwards  relinquished,  but  was  resumed  again  in  1805.  Five 
youth  of  the  Cherokee  Nation  educated  afthis  station,  have  been 

sent  to  the  Foreign  Mission  School  of  the  American  Board.  The 
station  is  now  occupied  by  a single  missionary  and  bis  wife. 

Labrador  Mission. 

Undertaken  in  1752,but  failed,  and  was  resumed  in  1771,  when  a 


APPENDIX 


175' 


settlement  was  effected  in  the  Esquimaux  Country,  and  has  been  oc- 
cupied by  the  missionaries  ever  since.  For  many  years  the  pro- 
gress 01  this  mission  >vas  slow,  and  the  undertaking  discouraging. — 
Lately  however  the  accounts  are  favourable,  and  the  labourers  are 
encouraged  to  increased  exertions. 

Nain,  1771,  6 mis.  11‘2  b.  130  con.  Okkah,  1776,  6 mis.  146  b. 
179  con.  Hopedale,  I 702,  5 mis.  104  b.  136  con. 

Greenland  Mission. 

Undertaken  in  1733.  The  history  of  this  mission  presents  one  of 
the  most  extraordinary  accounts  of  suffering  and  perseverance  in 
the  cause  of  the  gospel,  perhaps  on  record.  Success,  however,  fi- 
Hally  crowned  their  efforts,  and  at  the  present  tune  prosperity  and 
success  follow  the  labours  of  the  missionaries.  Churches  have  been 
built,  schools  established,  and  the  inhabitants  civilized  and  christian- 
ized. The  population  of  the  whole  of  Greenland  does  not  exceed 
7000,  and  according  to  the  best  calculations  the  missionaries  since 
their  settlement  in  that  country  have  baptized  5,000.  The  number 
of  missionaries  at  the  three  stations  is  eleven. 

New  Herrnhut,  1733.  Lichteafels,  1758.  Lichtenaii,  1774. 
Total  of  1278  con.  at  the  three  stations. 

(^English)  Wesleyan  Missionary  Society. 

This  society  was  founded  chiefly  by  the  exertions  of  Mr.  Wesley 
in  1786.  The  exertions  of  this  society  were  first  directed  to  the 
West  Todies,  where  the  gospel  was  preached  with  great  effect. — 
The  success  of  this  mission  so  encouraged  the  e.xpectations  of  the 
society,  and  the  Iriends  of  Christianity  among  the  Methodists,  that 
great  exertions  were  made  to  extend  the  knowledge  of  the  gospel 
to  other  parts,  and  new  missions  were  undertaken  into  various  parts 
of  the  world. 

In  the  report  for  1821,  it  is  staled,  that  the  society  had  missiona- 
ries in  Ireland,  in  France,  at  Gibraltar,  in  British  North  America, 
and  in  New  South  Wales,  as  labourers  among  civilized  people. 

The  missions  for  the  conversion  of  ihe  heathen,  supported  by  the 
society  are,  to  West  Africa,  South  Africa,  India  and  Ceylon,  Aus- 
tralasia, and  West  Indies. 

The  whole  number  of  missionaries  employed  by  the  society  are 
148:  of  which,  there  are  in  Ireland  11,  in  France  and  Gibraltar 
5,  in  West  and  South  Africa  13,  in  Ceylon  and  Continental  India 
23,  in  New  South  Wales,  Van  Dieman’s  Land  and  New  Zealand  8, 
in  the  West-Indies  47,  and  in  British  North  America  41. 

The  number  of  members  in  foreign  societies  on  missieoary  sta- 
tions, are  as  follows  : In  Gibraltar  and  France  104,  Western  Africa 
470,  Southern  Africa  207,  Ceylon  and  Madras  387,  New  South 
Wales  90,  West -Indies  23,857,  British  North  America  3583. 

The  expenditure  of  the  society  in  1821  was  137,444  dollars. 
The  receipts  for  the  last  year  were  119,481  dollars.  The  exertions 
of  this  society  have  been  attended  with  uncommon  success.  At 
Ceylon  alone,  they  have  86  schools,  and  nearly  5000  scholars  ; of 
whom  about  500  are  females.  The  success  of  the  West  India  mis- 
sion had  also  been  great.  During  the  year  previous  to  the  last  re- 
port, nearly  2000  had  been  added  to  the  Wesleyan  connection,  at 
that  mission. 


appendix. 


ItG 

The  following  statement  will  give  a more  particular  view  of  the 
stations  and  success  of  this  society  : 

Western  Africa  Mission. 

This  mission  being  just  occupied,  no  returns  are  received. 

Mandanaree,  1821,  2 mis. 

South  Africa  Mission. 

The  principal  missionary  station  is  at  Cape  Town,  the  capital  of 
the  Colony — inhabitants  in  1818,  18,178.  At  this  place  the  society 
have  a chapel  and  schools. 

Cape  Town,  1821,  1 mis.  Salem,  1820,  1 mis.  Garamap, 
1821,  1 mis.  1 na.  as’t.  Lele  Fontein,  1817,  1 mis.  Rede 
Fontein,  1817,  1 rnis. 

India  Mission. 

This  mission  is  of  comparatively  recent  date,  and  little  is  known 
of  the  number  of  scholars  under  instruction,  or  of  the  particular 
success  of  the  missionaries.  The  society  have  a chapel  at  Madras, 
and  have  established  schools  there,  and  at  the  other  stations. 

Bombay,  1816,  2 mis.  Madras,  1817, 2 mis.  Negapatum, 
1821,  1 mis.  Bangalore,  1821,  1 mis. 

Ceylon  Mission. 

The  success  of  this  mission  has  been  greater  than  could  have  been 
expected,  considering  the  difficulties  under  which  the  missionaries 
laboured  when  they  first  landed  in  this  country  of  ignorance  and 
barbarity. 

The  members  of  the  church  exceed  300.  There  are  8 stations, 
84  schools,  4878  scholars,  and  160  teachers.  Some  of  the  missiona- 
ries have  assisted  in  the  translation  of  the  Scripures,  and  a diction- 
ary in  the  language  of  the  country,  and  in  English,  has  been  pub- 
lished. At  Colombo,  the  capital  of  the  island,  the  society  have  a 
printing  press  and  mission  church.  They  have  a church  also  at 
Caltura,  and  a chapel  at  Jaffna. 

Colombo,  1814,  3 mis.  28  tea.  915  sc.  Negombo,  1814,2  mis. 
14lea.  Caltura,  1818,  1 mis.  28  tea.  Galle,  1819,2mis.  20  tea. 
■Matura,  1819,  I mis.  1 na.  as’t.  21  tea.  Batticaloc,  — , 1 mis. 
Trincomalce,  — , 1 mis.  4 tea.  Jaffna,  — , 3 mis.  15  tea. 

Australasia  Mission. 

The  Wesleyan  mission  in  this  region  was  first  undertaken  for  the 
European  Settlers  at  New  South  Wales.  Afterwards  another  sta- 
tion was  taken  on  the  Island  of  New  Zealand,  for  the  benefit  of  the 
natives.  Little  is  known  of  the  particulars  of  this  mission. 

Parmratta, — , 1 mis.  Kiddeekiddee, — , 1 mis. 

' West  India  Mission. 

This  mission  was  projected  for  the  benefit  of  the  coloured  popu- 
ation  of  these  Islands,  and  has  been  attended  with  constant  suc- 
cess. In  the  last  report,  the  committee  state,  that  the  progress  of 
the  mission  continues  among  the  negro  slaves  of  the  West  India 
colonies,  with  scarcely  an  exception.  In  the  last  year  there  had 
been  added  to  the  Wesleyan  connection  near  2000  persons,  almost 
exclusively  people  of  colour,  making  the  total  numbers  in  the  colo- 
nies 23,090. 

The  negroes  under  the  Society’s  instruction  at  the  last  return 
were  22,936.  The  children  in  the  schools  were  4227. 

The  number  of  missionaries  employed  on  this  mission  are  47. 

The  society  have  places  of  public  worship  erected  at  their  own 


APPENDIX 


177 


expense,  at  many,  or  most  of  the  stations.  On  the  island  of  St.  Vin- 
cents they  have  six  chapels,  at  Antigua  live,  and  at  St.  Christophers 
eight. 

Trinidad,  1788,  1 mis.  109  mem.  100  sc.  Tobago,  — , 2 mis.  44 
mem.  Grenada,  1788,  3 mis.  295  mem.  330  sc.  St.  Vincent, 
1817,  4 mis.  3068  mem.  300  sc.  Barbadoes,  — , 1 mis.  47  mem. 
400  sc.  Dominica,  1788,  2 mis.  415  mem.  193  sc.  Montserat, 
1 mis.  20 mem.  160  Bc.  Antigua,  1786, 4 mis.  3912 mem.  lObOcon. 
Nevis,  1788,  2 mis.  1010  mem.  135  sc.  St.  Christophers,  1744,  3 
mis.  2368  mem.  170  sc.  St.  Eustis,  — , I mis.  323  mem.  200  sc. 

St.  Bartholomew,  1788, 1 mis.  324  mem.  200  sc.  St.  Martin,  — , 
1 mis.  100  mem.  50  sc.  Anguilla, — , 1 mis.  320  mem.  Torto- 
la, 1789,  3 mis.  1993  mem.  500  sc.  Jamaica.  1789,  8 mis.  7060 
mem.  Bahamas,  1788,  5 mis.  1166,  mem.  573  sc.  Bermuda, 
1788,  1 mis.  97  mem.  50  sc. 

English  Baptist  Missionary  Society,  formed  in  1792. 

Object,  to  convert  the  heathen  to  Christianity.  At  the  time  of  the 
formation,  the  conductors  knew  of  no  part  of  the  heathen  world 
more  accessible,  or  eligible  than  another ; but  a concurrence  of  cir- 
cumstances shortly  after  directed  their  attention  to  the  East  Indies, 
and  in  the  autumn  of  1793  the  first  Missionaries  landed  in  India. 
The  Mission  was  established  at  Serampore,  a Danish  settlement 
near  Caloutta. 

At  this  place  the  society  have  founded  a College  for  the  education 
of  Native  students.  Besides  the  languages,  they  learn  Astronomy, 
Medicine,  Law,  and  Theology.  A limited  number  of  European 
youth  are  also  admitted.  A College  Library  has  been  founded,  and 
is  fast  increasing.  The  number  of  Students  at  the  College  in  1822 
was  45.  The  society  at  Serampore  have  translated  the  Scriptures, 
or  parts  of  them,  into  about  forty  eastern  languages  or  dialects. 
The  expenditure  in  1822,  was  55,377  dollars.  The  Missions  estab- 
lished by  this  society  are  those  of  India,  West  India,  Ceylon,  and 
Indian  Archipelago. 

The  Native  School  Institution  in  India  has  under  its  care  about 
ten  thousand  scholars.  The  receipts  of  this  society  for  the  last  year 
were  58,666  dollars. 

India  Mission. 

The  centre  of  the  society’s  labours  on  the  India  Mission  is  at  Se- 
rampore, about  15  miles  from  Calcutta.  The  following  statement 
will  show  the  success  of  their  exertions  at  the  several  stations  in 
this  region. 

Serampore,  1799,  3 mis,  3 tea.  Calcutta,  1801,  (printing  press) 
6 mis.  2 tea.  Dacca,  1816,  1 mis.  1 na.  as’t.  Sahebguni,  1807, 
1 mis.  I na.  as’t.  Chittagong,  1812,  1 tea.  100  con.  74  sc. 
Dumdum, — , 1 na.  as’t.  Cutwa,  1804, 1 mis.  4 na.  as’t.  Moor- 
shedabad,  1816,  1 mis.  4 na.  as’t.  160  con.  220sc.  Malada,  1818, 

1 na.  as’t.  Dinagepore,  1804,  1 mis.  100  con.  Monghyr, 
1816,  1 mis.  2 na.  as’t.  60  sc.  Guyah,  1802,  1 na.  as’t.  Dijah, 
1809,  2 mis.  307  sc.  Benares,  1816,  1 na.  as’t.  1 tea  Allah- 
abad, 1814,  1 mis.  r na.  as’t.  Cawnpore,  1817,  1 na.  as’t. 
Agimeer,  1819,  1 na.  as’t.  30  sc.  Delhi,  1817,  1 na.  as’t. 

Ceylon  Mission, 

The  prospects  of  this  mission  have  been  discouraging.  The 
poverty  of  many  parents  renders  the  work  of  their  children  neces- 
sary : the  indifference  of  others  to  education,  and  the  superstition  of 


176 


APPENDIX. 


all,  has  rendered  the  exertions  of  the  missionaries  slow  of  success. 
They  however  have  reason  to  expect  that  perseverance  will  grad- 
ually overcome  all  difficulties.  Two  missionaries  resided  at  Colom- 
bo in  1812,  the  capital  of  the  island,  a city  of  50,000  inhabitants. 

Indian  Archipelago  Mession. 

One  of  the  missionary  stations  is  on  the  island  of  Sumatra,  which 
contains  3,000,000  people.  The  others  are  on  the  island  of  Java. 
At  Bencoolen,  Sumatra,  a mission  press  is  established.  Eight  or 
ten  schools  have  also  been  set  up  in  and  about  the  place. 

Bencoolen,  1819,  2 mis.  Batavia,  1813,  1 mis.  Samarang, 
1816,  1 mis. 

Wesl-India  Mission, 

The  missionary  stations  are  on  the  island  of  Jamaica.  At  one  of 
the  stations  200  persons  had  been  baptized,  and  a chapel  had  been 
built  capable  of  bolding  2000  persons.  The  missionaries  labour 
cheerfully  among  the.  coloured  people. 

Kingston,  1814,  1 mis.  Spanish  Town,  1814,  (church)  1 mis.  400  sc. 

Edinburgh  Missionary  Society. 

Formed  in  1796.  The  first  operations  of  this  society  commenced 
in  connexion  with  the  London  and  Glasgow  .societies,  but  this  con- 
nexion being  dissolved,  the  first  mission  sent  out  by  the  society  was 
to  the  Sussoo  country  in  Africa.  This  mission  was  finally  relin- 
quished, the  missionaiies  finding  the  climate  such  as  to  destroy  the 
health  or  lives  of  Europeans  ; though  since  that  time  another  mis- 
sion has  been  sent  to  that  country. 

In  1802,  the  society  sent  a mission  to  Tartary.  This  mission  now 
occupies  three  stations,  viz.  one  at  Karass,  one  at  Astrachan,  and 
one  at  Orenburg,  all  in  Asiatic  Russia.  At  Orenburg  the  society 
has  a printing  press,  where,  in  1820,  above  8000  books  and  tracts  in 
the  Tartar  language  were  printed.  The  number  of  missionaries  on 
this  mission  in  1821,  were  14.  By  the  last  report  it  appears  that  the 
mission  is  in  a prosperous  state. 

The  expenditure  in  1821,  was  28,058  dollars. 

Connecticut  Missionary  Society. 

Formed  in  1798.  Object. — To  send  missionaries  to  the  new  set- 
tlements in  the  United  States. 

During  the  year  1822,  this  society  sent  missionaries  to,  or  employ- 
ed them  to  preach  in,  eight  of  the  states.  Most  of  them  laboured 
from  4 to  six  months — some  only  2 or  3 months.  The  places  and 
number  of  missionaries  are  as  follow  : New- York  and  Pennsylvania, 
8;  New  Connecticut,  16  ; Ohio,  5;  Indiana,  I ; Illinois,  2 ; Missou- 
ri, 3.  In  general,  the  missionaries  are  employed  by  the  week.  The 
total  number  of  weeks  which  all  the  missionaries  employed  during 
the  year  spent  in  the  service  of  the  society,  was  800.  This  number 
of  weeks  is  equal  to  15  and  a half  years.  The  whole  number  of  ser- 
mons preached  was  from  3 to  4 thousand  during  the  year. 

The  expenditure  of  the  society  for  the  year,  was  ^6703  79  cts. 

Church  {(>f  England)  Missionary  Society. 

This  society  was  formed  in  1801.  Object — to  propagate  Christian- 
ity among  heathen  nations. 


APPENDIX. 


179 


This  society  has  sent  out  nine  principal  missions,  viz. — to  West 
•Africa,  Mediterranean,  Calcutta  and  North  India,  Madras  and  South 
India,  Bombay  and  Western  India,  Ceylon,  Australasia,  West  In- 
dies and  North  West  America. 

Each  of  these  Missions  occupy  such  a number  of  distinct  stations, 
in  the  vicinity  of  each  other,  as  in  connexion  with  the  circumstan- 
ces of  the  case,  and  the  funds  of  the  society  is  thought  most  expedi- 

The  number  of  auxiliary,  or  associate  societies  recognized  by 
this  is  upwards  of  a hundred. 

The  number  of  children  actually  under  instruction  in  reading, 
writing,  &c.  is  about  10,000 

The  income  and  expenditure  in  1822  was  about  130,000  dollars. 
The  number  of  labourers  employed  by  the  society  including  mission- 
aries, and'  school  masters,  catechists,  &c.  is  200. 

West  Africa  Mission. 

The  sphere  of  the  society’s  labours  on  the  western  coast,  are 
chiefly  at  Sierra  Leone  and  its  vicinity. 

The  colony  of  Sierra  Leone  has  made  considerable  advances  in 
population  and  strength.  Its  cultivation  and  commerce  are  rapidly 
increasing.  The  town  is  regularly  laid  out,  and  contains  near 
13,(X30  inhabitants,  who  are  generally  orderly  and  industrious.  The 
population  are  chiefly  free  negroes,  or  those  who  have  been  liber- 
ated from  slave  ships  in  the  execution  of  the  laws.  The  colony  is 
divided  into  parishes,  each  of  which  has  its  missionary  and  schools, 
or  an  occasional  missionary  where  the  inhabitants  are  few. 

The  following  statement  will  shew  the  number  of  Missionaries, 
Schoolmasters,  Scholars,  &c  under  the  auspices  of  the  West  Africa 
Mission,  and  the  time  when  each  station  was  established*. 

Free  Town,  , 1 na.  as’t.  2 tea.  426  sc.  Kissey,  1816, 

1 mis.  1 tea.  400  con.  95  sc.  Wellington,  1821.  Waterloo, 
1820,  1 mis.  I tea.  138  sc  Hastings,  1820,  1 na.  as’t.  Kent, 
1819,  2 tea  93sc.  Charlotte,  1819,  2 tea.  2.50 con.  233  sc.  Leo- 
pold, 1818,  2 tea.  100  con.  115  sc.  Bathurst, — , 1 na.  as’t.  142  sc. 
Regents  Town,  1816,  1 mis.  1 na.  as’t.  2 tea.  1000  con.  668  sc. 
Leicester,  1814.  Gloucester,  1816,  I mis.  I tea.  448  sc.  Wil- 
berforee,  1817,  1 mis.  90  sc.  Plantains, — , 1 tea. 

Mediterranean  Mission. 

The  sphere  of  the  society’s  labors  on  this  mission,  are  chiefly  con- 
fined to  the  Island  of  Malta.  This  island  contains  near  100,000  in- 
habitants. The  religion  is  Roman  Catholic,  but  in  so  low  a state 
that  many  of  the  inhabitants,  are  little  better  than  idolaters.  Ignor- 
ance and  superstition  prevails  to  a great  degree;  few  of  the  inhabi- 
tants can  read  or  write. 

The  primary  object  of  this  mission  is  the  revival  of  the  Christian 
churches  bordering  on  the  Mediterranean,  with  a view  to  the  ex- 
tension of  Christianity  throughout  the  continents  of  Africa  and  Asia. 
With  this  view  the  society  stationed  at  iUalia,  a representative,  Mr. 
Wm.  Jowett,  for  the  acquisition  of  information  relative  to  the  state 

*In  the  following  pages,  mis.  stands  for  Missionaries — na.  as’t. 
Natives  Assistants — tea.  Teachers — con.  Congregation — sc.  Schol- 
ars—b.  Baptized — mem.  Members  of  the  Church — the  date  of  the 
year,  the  time  when  such  Mission  was  established. 


180 


APPENDIX, 


of  religion  and  society  with  the  best  means  of  melioration.  Mr.  J. 
has  occasionally  published  the  result  of  his  investigation.  Dr.  Nau- 
di  in  the  service  of  the  society,  has  translated  and  published  the 
Scriptures,  and  a great  variety  of  Tracts  in  the  Maltese  language. 

Calcutta  and  North  India  Alission, 

The  centre  of  the  society’s  labours  on  this  mission  have  been  at 
Calcutta.  At  this  place  they  have  established  schoob,  a mission 
house,  printing  press,  &c.  The  scriptures  have  been  translated  into 
the  language  of  the  country  and  circulated  at  the  expense  of  the 
society. 

The  stations  occupied  by  this  mission  are  as  follows. 

Calcutta,  1816,  I mis.  2 tea.  Buxar,  1819,  1 na.  as’t.  40  sc. 
Benares,  1817,  I mis.  8 na.  as’t.  4 tea.  Burdwan,  1815,  2 mis.  1 
tea.  1050  sc.  Chanar,  (1  church)  1814,  1 mis.  1 na.  as’t.  I tea. 
100  con.  98  sc.  Lucknow,  1817,  1 tea.  25  sc.  Bareilly,  1818, 
1 na.  as’t.  Meerut,  1813,  1 na.  as’t.  Kowabee,  — , 2na.  as’t. 
Agra,  1813,  1 mis.  2 tea.  88  sc. 

Bombay  and  West  India  J\Iission. 

Bombay  is  the  third  of  the  British  Presidencies  in  India,  1300  miles 
from  Calcutta — inhabitants  200,000.  The  native  population  in  this 
region  are  in  an  awful  state  of  ignorance  and  debasement.  Super- 
stition, idolatry  and  cruelty,  are  the  common  characteristics. 

Bombay,  1820,  1 mis.  Cannanore,  1818,  1 na.  as’t.  2 tea. 
Tillicherry,  1817,  2 tea.  Cotym,  1817,  3 mis.  22  na.  as’t.  551  sc. 
Cochin,  1817,  96  sc.  Allepie,  1817,  1 mis.  1 na.  as’t.  107  sc. 
Palaracottah,  — , 2 mis.  497.  sc. 

Madras  and  South  India  Mission. 

Madras  is  the  second  of  the  British  Presidencies  in  India  on  the 
east  coast  of  the  Peninsula — inhabitants  300,000.  Religion,  gross 
idolatry.  At  this  place  a church  has  been  erected.  Schools  have 
been  established ; a Bible  Society  formed,  and  tracts  printed  and 
circulated,  &c. 

Madras,  (1  church)  1815, 2 mis.  1 na.  as’t.  14  tea.  297 sc.  Tran- 
quebar,  1816,24  na.  as’t.  19  tea.  1627  sc.  Tinnevelly,  — ,471  sc. 

Ceylon  Mission. 

In  the  means  which  are  now  employed  for  evangelizing  this  im- 
mense Island,  schools  occupy  a place  more  than  usually  prominent. 

The  missionary  stations  are  within  100  miles  of  Colombo,  the  capi- 
tal of  the  Island. 

Kandy,  1818, 2 mis.  12  sc.  Baddagamme(l  church)  1819,  2 mis. 
160  sc.  Nellore,  1818,  2 mis.  409  sc. 

Austrialasia,  or  Nere  South  Wales  Mission. 

This  missionary  establishment  is  fixed  at  two  stations  in  New 
Zealand  The  urgent  cares  of  the  settlers  have  prevented  that  at- 
tention to  schools  which  is  the  main  hope  of  the  mission. 

Raiigheehoo,  1815,  and  Kiddeekiddee,  1819,  2 mis.  6 tea. 

West  India  Mission. 

This  mission  has  just  commenced. 

Barbadoes,  1821,  1 tea.  160sc.  Antigua,  1821,  4 tea.  1500  sc. 

North-West  Jlmerican  Mission. 

This  mission  has  only  one  station,  first  occupied  in  1821.  It  is 
within  the  British  territories  in  the  region  ol  Hudson’s  Bay.  Noth 
ing  is  known  of  the  success  of  this  mission. 


APPENDIX. 


181 


The  Jert's  Society. 

Tins  society  was  formed  at  London  in  U;09.  It  lias  for  its  object 
tlie  propag;ation  of  Christianity  among  the  Jews. 

By  one  of  the  rules  of  the  society,  they  limit  themselves  to  the 
simple  object  of  convincing  their  Jewish  brethren,  that  Jesus  is  the, 
Messiah,  the  Saviour  of  the  world  ; leaving  them  when  thus  in- 
•structed,  to  search  the  Scriptures  and  judge  for  themselves,  respect- 
ing all  inferior  points. 

The  means  adopted  by  the  society  to  ciTect  their  object,  has  been, 
1st.  To  translate  the  Scriptures  into  Hebrew,  or  such  portions  of 
them  as  are  not  contained  in  the  Jewish  bible,  and  particularly  those 
portions  relating  to  the  divinity  of  lur  Saviour’s  mission,  and  to  pub- 
lish arguments  in  refutation  of  the  Jewish  doctrines.  2d.  J'o  estab- 
lish schools  for  the  Christian  education  of  Jewish  youth,  both  at 
home  and  abroad. 

In  1815  there  had  been  educated,  or  were  then  under  instruction 
in  the  schools  of  the  institution  at  London,  83  boys  and  59  girls — all 
born  and  educated  in  Jewish  families. 

A seminary  has  been  established  in  London  for  the  education  of 
missionaries  to  the  Jews.  In  1822,  this  seminary  had  received  seven 
young  converted  Jews,  who  were  preparing  to  carry  the  light  of 
Christianity  among  their  brethren. 

At  the  last  report  the  society  had  distributed  about  250,000  tracts 
hi  the  Hebrew,  German-Hebrew,  German,  and  English  languages  ; 
3780  of  the  New-Testaraent,  have  been  circulated  in  the  Gcrinau- 
Hebrew,  and  3180  copies  in  Biblical  Hebrew  languages. 

The  reports  from  foreign  countiies,  where  the  society  have  sent 
missionaries,  agents,  or  books,  are  greatly  encouraging  to  the  hopes 
of  the  members.  In  many  places,  large  numbers  of  Jews  are  anx- 
ious to  obtain  books  on  Christianity.  At  .Amsterdam,  in  the  course 
of  a few  days,  400  Jews,  men,  women,  and  children,  called  at  the 
agents  to  obtain  books. 

At  the  present  time,  the  operations  of  the  society  are  going  oti, 
in  several  parts  of  Poland,  in  Prussia,  in  several  parts  of  Germanv, 
at  Dresden,  at  Frankfort,  Holstein,  in  Denmark,  in  the  south  of 
Europe,  and  in  Alrica. 

The  society  propose  to  disseminate  the  scriptures  among  the  Jews, 
who  inhabit  almost  all  parts  of  Asia.  A school  has  been  already 
opened  in  Cochin,  where  there  is  now  about  seventy  Jcw’i'h  children 
in  a course  of  Christian  education. 

The  amount  of  expenditures  for  the  year  1822,  for  printing,  edu- 
cation, salaries,  &c.  was  about  44,500  dollars. 

It  is  estimated  that  there  are  500  Missionaries  in  heathen  countries 
at  more  than  200  different  stations.  Domestic  missionary  societies 
have  been  established  in  Massachusetts,  New-Hampshire,  IMaine, 
New-York,  and  in  Charleston,  S.  C.  all  which  arenow  in  operation. 

American  Board  of  Commissioners  for  Foreign  Missions. 

Formed  in  I8l0~incorporated in  1812. 

Object-— To  propagate  the  Gospel  in  heathen  lands,  by'  supporting 
missionaries  and  diffusing  a knowledge  of  the  Holy'  Scriptures. 

From  the  13th  report  of  the  Board,  compiled  from  documents  laid 
before  them,  in  May,  1822,  the  following  summary  has  been  extract- 
ed. The  society  have  established  the  following  Missions,  viz.  the 
Bombay,  Ceylon,  Palestine,  and  Sandwich  Island  Missions.  Also 

Q 


182  APPENDIX. 

f 

among-  the  Clierokees,  among  tlie  Choctaws,  and  among  the  Chero- 
kees  of  ihc  Arkansas.  At  Bombay,  the  number  of  missionaries  are 
3;  schools  in  a llourisliing  state.  Ceylon,  missionaries  7,  native 
preachers  “i,  schools  23,  children  1149,  besides  C7  educating  in  the 
families  of  the  missionaries.  Cherokee,  missionaries  5,  scholars 
147,  whole  number  of  Cherokee  children  who  have  entered  the 
school  at  Braincrd  213.  Choctaw,  missionaries  4,  teachers  4,  schol- 
ars 104.  Among  the  Cherokees,  on  the  Arkansaw,  at  Dwight,  mis- 
sionaries 2,  teachers  2,  scholars  50.  Sandwich  Island,  missionaries 
6,  teachers  2,  native  teachers  2.  The  wives  of  the  missionaries  al- 
so teach  native  children  at  their  houses.  Prospects  of  the  mission 
by  the  last  accounts,  highly  gratifying.  Palestine,  missionaries  3 ; 
these  missionaries  act  as  evangelists,  and,  says  the  report,  much 
evangelical  truth  has  been  communicated  to  numerous  individuals 
ilispersed  in  di  tie  rent  regions,  by  means  of  conversation,  tracts,  and 
especially  by  copies  of  the  Bible. 

Foreign  ission  School. — This  school,  established  at  Cornwall, 
f.'onn.,  ami  supported  by  the  American  Board,  contaiwSS  pupils, 
31  of  which  are  youth  of  heathen  parentage.  The  totalincome  for 
the  year,  chiefly  by  donations,  was  61,237  dolls.  87  cts. — the  expen- 
diture, 60,473  dolls.  80  cts. 

American  Baptist  Missionary  Society. 

Pormed  at  Philadelphia  in  1814,  by  delegates  from  eleven  of  the 
Stales. 

Objects.  To  send  tlic  glad  tidings  of  salvation  to  the  heathen,  and 
to  nations  destitute  of  pure  Gospel  light,  and  to  educate  pious  young 
men  called  to  the  ministry. 

The  following  summary  of  the  Society’s  operations  is  extracted 
from  their  ninth  report,  April,  J323. 

I’he  society  have  instituted  the  following  Missions,  viz.  the  Bur- 
man,  the  Creek  Indian,  the  Cherokee  (at  Valley  Town,)  the  Ar- 
racan  and  the  African  Missions. 

The  Burman  and  Arracan  Missions  commenced  in  1815 — mission- 
aries 2.  The  African  in  1021 — missionaries  2.  At  the  other  mis- 
sionary stations  the  society  employs  5 or  6 mi.«sionaries,  and  clothe 
and  educate  about  120  children. 

At  the  last  anniversary  it  was  proposed  to  sgnd  an  additional  num- 
ber of  missionaries  to  Africa,  atjd  to  establish  a new  mission  to 
.South  .America. 

This  society  have  established  a College  in  the  District  of  Colum- 
bia, called  the  Columbian  College.  The  design  of  this  College  is  to 
educate  pious  young  men  called  to  the  work  of  the  ministry.  Tlje 
number  of  professors  and  tutors  are  10.  The  number  of  pupils  in 
A pril  1823,  were  .59.  The  expense  of  the  College  edifice,  including 
the  ground,  and  out  buildings,  is  70,000  dollars.  The  expenditure  for 
the  last  three  years,  independent  of  the  College,  was  66,596  dolls, 
and  15  cts.  The  receipts  for  the  last  year  were  22,000  dollars. 

German,  Evangelical,  or  Basle  Missionary  Society. 

In  1815  a Missionary  Seminary  was  instituted  at  Basle,  for  the 
preparation  of  missionaries  for  the  service  of  different  societies. 
This  institution  has  given  birth  to  the  German,  or  what  is  now  call- 
ed the  Evangelical  Missionary  Society.  This  society  receives  con- 


APPENDIX. 


183 


tribulions  from  Germanj’,  Switzerland  and  France,  and  has  sent  out 
missionaries  to  various  parts  of  Continental  Asia. 

The  course  of  study  at  this  seminary  continues  four  years,  and  is 
such  as  to  fit  the  student  in  every  respect  for  evangelical  and  mis- 
sionary labours.  Besides  Theology,  they  study  llic  L.atin,  Greek, 
Hebrew,  English,  and  Arabic  languages,  and  are  instructed  in  ge- 
ography, universal  history,  physic,  drawing,  and  sacred  music. 

^American)  United  Foreign  JMissionary  Society. 

This  society  was  instituted  in  ltU7,  under  the  patronage  of  the 
General  Assemblj'  of  the  Presbj  terian  Church  and  the  General 
f Synods  of  the  Reformed  Dutch  and  Associate  Reformed  Churches, 
with  a proviso,  that  all  others  who  may  choose  to  join  them  may  do  so. 

The  object  of  the  society  is  to  spread  the  Gospel  among  the  In- 
dians oflNorth  America,  and  inhabitants  of  Mexico  and  South  Amer- 
ica, and  in  other  portions  of  the  heathen  and  anti-christian  world. 

From  t^  sixth  report  of  the  society  made  in  May,  18‘23,  at  the 
annual  m^Ringin  New-York,  the  following  summary  is  extracted  : 

The  society  have  instituted  and  now  support  five  missions,  viz; 
The  Union  Mission  commenced  in  1820,  situated  on  the  bank  of 
Grand  River — missionaries  2.  Great  Osage  Mission.  1821 , siiunted 
on  the  north  bank  of  the  river  Marias  de  Cein — missionaries  8.  as- 
sistants 5.  Tuscarora  Mission,  1821,  situated  atTuscarora  Vilhige 
— missionaries  I.  Seneca  mission,  1821,  nearButfalo — mifsioivirics 
1,  assistants  1.  Cataraugus,  1822,  near  the  shore  of  Lake  Cric — 
assistants  1.  The  number  of  Labourers  at  these  several  stations 
are,  7 missionaries,  13  assistant  missionaries,  and  2 physicians.  The 
number  of  schools  are  5,  and  the  number  of  scholars  87.  'I'he 
number  of  auxiliary  societies  recognized  by  this,  are  165. 

The  income  for  1823,  was  12,409  dolls.  and93cts.  The  expeof 
diture  15,372  dolls,  and  88  cts, 

J\Iethodist  Episcopal  Missionary  Society. 

Formed  in  1819.  Object — To  assist  the  several  annual  confcjr 
ences,  to  extend  their  missionary  labours  throughout  the  United 
States,  and  elsewhere.  This  society  employs  13  missionaries — some 
of  them  are  stationary  for  a set  lime,  at  particular  places ; others 
are  appointed  to  travel,  and  others  are  fi.xed  as  teachers,  perform- 
ing missionary  duties  at  the  same  time.  Fifty-two  auxiliary  soci- 
eties are  attached  to  this  institution.  This  society  in  May,  1823, 
supported  missionaries  in  Alabama,  Missouri,  Arkansaw  territory, 
among  the  Cherokees,  among  the  Wayandott  Indians,  among  the 
Creek  Indians,  Upper  Canada,  and  on  Grand  River.  The  income 
for  the  last  year,  including  the  balance  on  hand  at  the  previous  an- 
niversary, was  8,851  dolls.  29  cts. — the  expenditures  3,740  dolls.  22. 

United  Domestic  Missioiiary  Society 

Formed  at  the  City  of  New-York  in  1822. 

Objects — To  supply  vacant  churches  in  the  United  Stales,  with 
temporary  preachers,  and  to  aid  congregations  in  the  sell Icment  and 
support  of  permanent  ministers. 

The  society  have  employed  during  the  last  year,  near  40  clergy- 
men, to  labour  in  almost  all  parts  of  the  Union  where  destitute 
churches  were  known  to  exist.  A great  proportion  of  them  were 
employed  for  a year ; some  for  only  a few  months.  The  income  fo; 
the  year,  3,962  dolls.  51  o4s.-  -the  expenditure  3,004  dolls.  1 1 cto. 


1S4 


APPENDIX. 

education  societies. 


English  Christian  Knowleilge  Society, 

Formed  in  Ib9({.  Tlic  objects  of  this  society  are,  1st.  The  super- 
mteii dance  and  support  of  charity  scholars  in  and  about  London.  2d. 
The  dispersion  of  bibics,  prayer  boohs,  and  otlier  religious  publica- 
tions. ;Jd.  The  establishment  and  support  of  missions  and  schools  in 
dilferent  parts  of  the  F.ast  Indies. 

It  will  be  observed  that  this  societv  has  been  in  existence  more 
than  a century.  From  small  beginnings,  it  has,  by  the  unwearied 
exertions  and  patronage  of  many  of  the  most  distinguished,  and 
wealthy  men  in  England,  extended  its  usefidness  to  almost  every 
part  of  the  globe.  Some  idea  may  be  formed  of  the  extent  of  its  do- 
ings, and  the  pains  its  members  have  exerted  to  distribute  knowledge 
in  the  world,  when  it  is  known,  that  about  the  year  1813,  an  abstract 
of  the  annual  reports  and  correspondence  of  this  society  from  1709  to 
the  present  time,  (MJI3)  was  published,  and  that  it  composed  an  oc- 
tavo of  more  than  700  pages.  Our  plan  however,  confines  us  only  to 
a statement  of  tl>e  success  and  result  of  these  exertions. 

in  the  report  of  the  society  for  1821,  the  following  is  an  abstract 
of  the  home  proceedings.  The  members  of  the  society  were  then 
14,530.  The  committee  at  honae  and  abroad  amounted  to  225.  The 
total  number  of  children  who  appeared  by  the  returns  to  receive  as-^ 
sistance  in  their  education  from  the  society,  was  181,946,  of  whom 
16,3‘20  were  in  r.ondon.  This  niunlier,  says  the  report,  falls  short 
of  the  whole  number  of  chihlren  to  whom  the  aid  of  the  society  is  ex- 
tended, the  returns  not  being  fully  received. 

3'he  number  of  bool:s  srtated  by  the  secretary  to  have  been  distrib- 
uted bv  the  societv  that  year,  were  as  follows : Bibles,  32, 199  ; New- 
Testai'nents  and  Psalters,  45,682  ; Common  Prayer  books,  85,601  ; 
other  bound  books.  75,550.  Tlicsewcre  distributed  gratuitously,  on 
the  tcs'ms  of  the  society.  The  committee  had  alsodistributed  during 
ftie  year,  tl27,044  small  tracts  ; and  other  books  and  papers  to  the 
number  of  176,315 — making  the  total  number  of  books  distributed 
111  that  year,  one  milliun  two  hundred  and  forty  two  thousand  and 
ninety  one. 

Of  the  society’s  Family  Bible  four  impressions  have  been  printed, 
and  about  20,600  copies  sold. 

The  society  has  a special  committee,  appointed  for  the  purpose  of 
counte'racting  blasphemous  and  infidel  publications.  This  commit- 
tee during  the  year,  issued  nine  hundred  thousand  hooks  and  tracts 
calculated  to  counteract  the  influence  of  these  works  of  darkness. 

The  receipts  of  the  society  from  April  1820,  to  April  1821,  amount- 
eil  to  245,  >33  dollars,  and  the  payments  to  235,150  dollars. 

The  Christian  Knowledge  Society  have  Diocesan  committees, 
either  sent  out,  or  appointed  to  %vatch  over,  and  facilitate  its  objects 
ill  various  parts  of  the  world.  These  cominillees  make  annual  re- 
ports to  the  society,  on  the  progress  of  education,  tlie  number  of 
children  under  care,  the  number  of  books  distributed,  the  prospects 
of  the  society  Sic. 

The  committee  at  Bombay  in  India,  report  in  I82|,  That  tliey 
have  distributed  during  llie  year,  170  bihics,  360  testaments  anil 
Psalters,  1391  prayer  books,  and  5536  other  booksand  tracts.  Also 
22  copies  of  the  Family  Bible,  and  22  copies  of  the  Arabic  Bible. 
Phe  coinmittco  at  this  place  had  been  appointed  only  three  years 


APPENDIX. 


1 ^ 
i u<j 

"hen  this  report  was  made.  Considerable  progress  bad  also  been 
ma.le  in  the  translation  and  printing  of  books  for  the  use  o(  scliools, 
and  for  general  distribution  among  the  natives. 

At  Calcutta  the  exertions  of  the  district  committees  lir.d  been 
greatly  increased.  The  number  of  books  received  from  tlie  society 
at  that  place  during  the  year,  was  10,8"22  ; of  which  6,8!i.5  liad  been 
sold  or  gratuitously  distributed.  Lending  libraries  have  been  esiat)- 
lished  there,  and  it  is  stated  have  given  much  satisfaction  to  those 
who  take  an  interest  in  the  moral  and  religious  improvement  o(  the 
country. 

The  Bengal  committee  slate,  that  the  schools  at  that  place  are  in 
a highly  encouraging  condition.  The  children  make  greater  piofi- 
ciency  than  formerly,  and  the  value  of  education  is  more  duly  esti- 
mated. 

The  committee  at  Madras  have  made  this  year  a highly  interesting 
report,  from  which  it  appears  that  the  society  possesses  tiiere  consid- 
erable properly,  left  it  by  a Missionary  who  died  in  its  service  at  that 
place.  The  property  consists  of  money,  the  church,  the  mission 
house,  and  houses  occupied  by  the  school  teachers  ; printing  press, 
and  materials  for  printing  and  binding  books. 

The  number  of  scholars  at  this  station  are  considerable  and  in- 
creasing, and  the  prospect  of  the  society  encouraging. 

British  Foreign  School  Society. 

This  society  was  formed  in  Iii03.  It  has  for  its  object  the  general 
diffusion  of  such  useful  elementary  knowledge,  as  may  nt  the  poor 
for  the  discharge  of  the  common  duties  of  life  ; especially  to  enable 
them  to  read  the  bible,  and  to  induce  them  to  observe  the  sabbath. 

For  the  furtherance  of  this  object  on  correct  principles,  the  soci  ■ 
ety  have  established  at  London  central  schools,  where  those  are  ed- 
ucated, who  intend  to  teach  in  the  service  of  the  society,  either  aT 
home  or  abroad. 

At  the  annual  examination  of  these  schoolson  the  17th  annlve'^sa- 
rv  (1822)  the  committee  were  gratified  with  the  progress  and  good 
order  of  the  scholars.  At  these  schools  instruction  is  afforded  to 
600  boy?  and  300  girls.  The  numberof  ciiildren  received  inio  these 
schools  since  their  establishment  is  21,397 — viz.  14,183  boys  end 
7,209  girls. 

In  Ireland  the  British  and  Foreign  Scliool  Society  have  in  con- 
nection 513  schools,  containing  upwards  of  40.000  pupils,  all  of 
which  have  been  established  since  1814. 

By  the  assistance  of  this  institution,  schools  have  been  C'^tablished 
on  tiie  same  system,  or  are  now  In  progress  in  France,  Germanv, 
Russia,  Italy,  Geneva,  Asia,  Africa,  and  America. 

This  socidty  originated  in  the  Lancastrian  Institution,  and  has 
adopted,  in  general,  its  system  of  teaching. 

The  expenditure  in  1822,  of  the  home  society,  was  nearlv  ten 
thousand  dollars.  ' • 

{English)  African  Institution,  established  1C07. 

Object. — Not  only  to  promote  the  civilization  oi  mucli  irjnred  Af- 
rica, but  also  to  watch  most  carefully  over  the  conduct  of  tnose  whd 
might  attempt  to  evade  the  laws  for'tbe  abolition  of  slavery. 

The  means  which  the  society  have  used  to  accompli'h  llicir  ob- 
tectsare  to  enforce  the  laws  passed  by  P->rliarnent  for  the  Ahchia-ii 
of  Slavery,  and  toediicate  the  native  Africans  in  their  own  coiinirv. 
TnVough  this  society  remonstrances  have  been  made  to  uli  suoii  n'a- 

Q2 


APPENDIX. 


ICC 


tioiis,  as  still  tolerate  this  drcaJi'ul  traffic  ; and  though  much  has 
been  accomplished  by  the  unwearied  exertions  of  tlie  institution, 
'om-c  remains  to  be  done  before  this  trade,  so  disgraceful  toourspe- 
i iS,  shall  be  universally  abolished.  Spain,  Portugal  and  France, 
-•lill  authorize  or  permit,  their  subjects  to  deal  in  human  blood,  and 
'hough  France  and  Spain  have  enacted  laws  of  abolition,  still  the 
:":illic;  i-i  carried  on  by  the  subjects  of  both  nations,  to  a vast  extent. 
Portcgal  legalizes  tin's  trade.  This  society  then  has  still  much  to  do. 
and  in  addition  to  reuion-strances  and  enforcement  of  the  laws,  the 
education  and  civilization  of  the  native  Africans,  as  the  only  means- 
of  preventing  their  selling  each  other  to  Ecropeans,  is  the  only  sure 
method  of  .iccornplishing  the  great  object. 

.liS  an  example  of  what  may  be  done  to  meliorate  the  condition  of 
this  oppressed  race  of  men,  the  present  stale  of  .Sierra  [.eone,  a col- 
ony of  natives  on  the  ivestern  coast  of  Africa,  may  be  taken. 

The  eslahllshment  of  a colony  of  natives  at  this  place,  was  un- 
dertaken in  IB06.  At  that  time  the  few  inhabitants  who  resided 
there  were  of  course  in  the  lowest  state  of  African  ignorance  and 
barbarity.  The  population  of  the  colony  is  now  13,000,  a consider- 
able proportion  of  which,  have  been  liberated  from  slavery,  being 
taken  from  on  board  slave-ships,  in  execution  of  the  abolition  laws. 
The  colony  is  divided  into  14  parishes.  Many  of  these  parishes  con- 
sist of  handsome  villages,  regularly  laid  out  into  streets,  and  contain- 
ing good  or  com.h3rtable  dwellings.  Upwards  of  2000  adults  and 
children  are  under  the  instruction  at  the  schools.  Many  of  them 
read  and  write  well,  and  some  have  considerable  knowledge  of 
arithmetic  and  grammar.  The  people  regularly  attend  public  wor- 
ship. Many  of  them  are  communicants,  and  are  exemplary  in  their 
conduct.  Some  of  the  natives  are  school  teachers.  Agriculture 
and  some  of  the  arts  have  been  introduced,  and  are  cultivated,  and 
m general,  regularity  and  decorum  prevail  llirougbout  the  colony. 

The  expenditures  of  the  society  for  the  year  1821  wereabout  5000 
dollars. 

Hibernian  Society. 

This  society  was  formed  in  1807.  Its  object  is  to  diiTtise  religious 
instruction  among  the  poor  in  Ireland,  and  in  order  to  rio  this  it  is 
required,  that  instruction  in  the  common  branches  of  education,  be 
premised.  Tlie  society  have  liierefore  established  schools  where 
the  poor  Irish  can  bctaiight  to  read  and  write,  and  where  they  re-  ' 
ceive  moral  instruction  at  the  same  lime.  Elementary  books  for  i 
children  have  been  published  in  the  Irish  language,  and  have  been 
generally  diffused  ainong  the  poor  who  attenfl  the  srhooh.  j 

In  the’ report  of  this  society  for  1821,  it  is  staled,  that  the  number  j 

of  schools  founded  by  the  society  was  573 — that  41  new  schools  had  j 

been  formed  that  year,  and  that  the  nember  of  scliolars  under  in-  1 
siruction.  in  all,  were  .'13,2.33. 

Ti.c  schools,  it  is  st.urd.  arc  iin  ler  the  snpcrintendnnre  of  (lie 
following yisiton. : t76  ministers  ofthe  establisKcd  chiireli : I2;{  no- 
blemen; 7 dissenting  ministers  ; 3,7  Roman  catholic  priests  ; and  2.7 
Ladies. 

The  number  of  bibles  distributed  or  the  society  since  its  eo;n- 
mcnccment,  is  8O,0C<b 

. The  expenditures  for  ti;e  year  1821,  for  .salaries  of  schoolmasters 
and  agents,  purchase  of  iiiooks.  priming  and  ,'tatioiiafV;  andjcn- 
dries,  ainoun'ed  to  27,7'  I d.illar- 


APPENDIX. 


187 


Knglish  National  Education  Society. 

Founded  in  1811.  The  objects  of  this  society  are  to  educate  in 
the  common  and  useful  branches  of  learning',  such  poor  children  of 
both  sexes,  as  are  denied  this  blessing  from  other  sources  ; and  thus 
to  make  them  capable  of  obtaining  honest  livings,  and  of  being  use- 
ful members  of  society. 

At  the  eleventh  examination  of  the  central  school  at  Ely  Place, 
London,  the  society  found  that  the  average  attendance  during  the 
year  at  that  school  had  been  493  boys,  and  232  girls — making  725, 
and  that  the  attendance  had  improved  in  regularity. 

Ttie  committee  found  that  during  the  year,  (1822)  82  new  schools 
had  been  fini  ed  on  the  national  plan,  and  had  been  received  into 
union.  The  society  having  had,  already  under  its  protection  1708 
schools,  this  makes  the  number  1890. 

The  total  number  under  education  in  schools  united  to  the  socie-  , 
ty,  besides  those  who  are  training  in,  those  formed  on  its  principles 
though  not  received  into  union,  amount  to  about  250,000. 

In  the  schools  at  Bombay,  there  were  when  last  reported,  1023; 
and  in  those  of  IVew  Brunswick  about  1800  scholars. — The  annual 
income  of  this  society’ exceeds  10,000  dollars. 

[English)  Prayer  Book  and  Homily  Society. 

This  society  w'as  formed  in  1812. 

Objects — To  olTer  religious  instruction,  not  only  to  the  poor,  who 
are  unable  to  purchase  books,  but  to  the  thoughtless,  who  neglect 
such  instruction.  Also  to  translate  the  formularies  of  the  church 
into  the  dilTcrent  languages  of  the  heathen  world. 

In  the  report  for  1822,  it  is  stated  that  the  number  of  prayer  books 
and  psalters  circulated  during  the  year,  was  9433,  making  the  total 
number  of  prayer  books  issued  by  the  society  since  it  ivas  formed 
83,730,  and  the  total  number  of  psalters  10,044.  The  number  of 
Homilies,  Articles,  and  Ordination  Services,  as  tracts,  disposed  of 
during  the  year,  were  53,848.  Besides  this  number,  the  society 
had  printed  at  Amsterdam  5000  Homilies,  5000  do.  at  Bremen,  2000 
at  Alalacca,  and  8000  at  Toulouse,  Montpelier,  and  Monaco.  The 
society  have  procured  translations  of  Homilies  into  Spanish,  Dutch, 
(lerman,  French,  Greek,  Arabic,  Chinese,  and  Italian  languages. 
The  expenditures  of  the  society  for  18-22,  were  8,222  dollars. 
,'lmerican  CoTbnization  Society. 

This  society  was  formed  at  Washington  in  1817.  The  second  ar- 
ticle of  the  constitution  will  show  the  objects  of  this  society. 

“Art  II.  The  object  to  which  its  attention  is  to  be  exclusively 
directed  is  to  promote  and  execute  a plan  for  colonizing,  (with  their 
consent,)  the  Free  People  of  Colour  residing  in  our  country  in  Af- 
rica, or  such  other  place  as  Congress  shall  deem  most  expedient  ; 
and  the  society  shall  act  to  ellect  this  object,  in  co  operation  with 
the  General  GoverntnenI,  and  such  of  the  Slates,  as  may  adopt  reg- 
ulations upon  the  subject. 

-In  accordance  to  the  plan  of  the  society  to  send  a colony  of  col- 
oured people  to  Africa,  measures  were  taken  to  obtain  liberty  of 
the  natives,  and  a grant  of  land  for  this  purpose  ; both  were  accord- 
jitglv  obtained  witiiont  ditTiculty.  The  location  first  fixed  upon  vvas 
Sherbro  Island,  situat'-d  in  Western  Africa,  and  in  extent  about  22 
miles  by  12. 

iV  pi'dce  for  the  colony  being  thus  prepared,  and  the  American 


1C8 


APPENDl-X. 


Government  co-operating  with  the  Society,  in  1819  the  United 
States  sloop-of-war  Cyane,  accompanied  by  another  vessel  charter- 
ed by  the  society,  to  carry  out  colonists,  sailed  for  the  African  coast. 
The  Cyane  was  commissioned  to  guard  the  coast  for  one  year,  fof 
the  purpose  of  seizing  all  such  American  vessels,  as  attempted  to 
bring  away  slaves.  The  chartered  vessel  carried  out  about  80  col- 
oured people  as  colonists,  and  a settlement  was  established  under 
favorable  circumstances.  The  spot  was,  however,  found  to  be  un- 
healthy, and  the  society  received  the  melancholy  tidings  that  most 
of  the  whites  had  died  within  a few  months  after  their  arrival  at 
Sherbro. 

This  settlement  was  therefore  abandoned  and  another  tract  of 
land  in  the  country  of  Grand  Bassa  was  obtained  of  the  natives  as  a 
place  of  settlement. 

This  lies  a considerable  distance  from  the  former  place.  This 
tract  of  country  is  from  30  to  40  miles  square  ; for  which  the  head- 
men of  the  country  agreed  to  receive  an  annual  tribute,  amounting 
to  about  300  dollars.  Circumstances,  however,  changed  the  opin- 
ions of  the  agents  in  respect  to  settling  at  this  place,  it  being  found 
that  Cape  Mesurado,  if  the  land  could  be  obtained,  presented  supe- 
rior advantages,  as  a location  for  the  colony,  to  any  other  portion  of 
the  coast.  On  application  to  the  head-men,  the  agents  concluded  a 
purchase  of  the  whole  Cape.  To  this  place,  therefore,  the  colony, 
consisting  of  about  100  people  of  colour,  have  been  removed,  to- 
gether with  the  agents,  missionaries,  &c. 

By  the  most  recent  intelligence  from  this  colony,  there  is  every 
prospect,  that  the  objects  of  the  society  will  finally  be  in  a good 
measure  accomplished.  The  natives  are  friendly  to  the  whites,  and 
to  the  undertaking ; the  place  of  settlement,  after  so  many  difficul- 
ties, is  formed  to  answer  the  expectations  of  the  colony — and  the 
people  of  colour  in  this  country  are  not  unwilling,  but  many  hun- 
dreds are  known  to  be  anxious  to  join  the  colony. 

Calcutta  School  Book  Society. 

Formed  in  1818,  for  the  purpose  qf  facilitating  and  assisting  the 
operations  of  all  other  undertakings,  engaged  in  Native  Education. 
One  of  the  regulations  states,  the  object  of  the  society  shall  be  the 
preparation,  publication,  and  cheap,  or  gratuitous  supply  of  works 
useful  in  schools  ami  seminaries  of  learning. 

The  society  is  proceeding  with  much  vigour  in  the  preparation  of 
elementary  tables  and  books  in  the  Bengalee,  Hindoostanee,  Per- 
sian, Arabic,  Sanscrit,  and  English  languages. 

Calcutta  School  Society. 

Formed  in  1813,  with  the  design  to  assist  and  improve  existing 
schools,  and  to  establish  and  support  any  further  schools  and  semin- 
aries which  may  be  requisite.  It  is  also  an  object  of  this  society  to 
select  pupils  of  distinguished  talents  and  merit,  from  elementary 
and  other  schools,  and  provide  for  their  instruction  in  seminaries  of 
a higher  degree,  with  a view  of  forming  a body  of  qualified  teachers 
and  translators. 

This  society  has  a considerable  annual  income  by  subscription, 
and  it  is  believed  that  the  undertaking  will  be  finally  crowned  with 
success.  This  society  has  under  instruction  upwards  of  4000  chil- 
dren. 

British  India  Company. 

Th  s society  was  formed  in  London  iiS'Zl 


APPENDIX. 


isy 

Object — Tiie  promotion  of  the  Intellectual  and  Moral  Improve- 
ment of  the  native  inhabitants  ofBritish  India. 

The  intention  of  the  society  is  to  promote  the  translation  of  books 
into  tlie  Hindoo  language  on  an  extensive  scale  ; to  assist  in  form- 
ing a body  of  nat^e  translators,  some  of  whom  may  be  encouraged 
to  visit  England,  and  be  instructed  in  the  English  language,  scien- 
ces and  literature  ; to  send  out  European  professors  and  teachers  to 
India  ; and  generally  to  adopt  all  other  practicable  means  ofiiitro- 
ducing  into  the  schools  and  seminaries  of  India,  and  parts  adjacent, 
the  most  approved  systems  of  literary  and  moral  instruction. 

(^Paris')  Society  for  Elementary  Instruction. 

From  a report  of  this  society  in  18-22,  it  appears  that  157  new 
schools  had  been  formed  during  the  year  1821,  making  in  the  whole 
number,  1400  schools.  The  French  government,  it  is  stated,  uni- 
formly support  these  schools.  The  society  are  making  efibrts  to 
multiply  Sunday  schools.  In  several  prisons  schools  have  been  es- 
tablished with  the  best  effects  on  the  morals  of  the  prisoners.  A 
great  number  of  testaments  had  been  distributed  among  the  scholars! 
iVear  200,000  children  receive  instruction  from  this  institution. 

American  Education  Society. 

This  Society  was  formed  August  29th  1815.  The  object  in  view 
is  the  Education  ot  pious  young  men  for  the  ministry.  The  princi- 
ple hitherto  maintained  by  the  board  with  regard  to  expenditure  is, 
that  no  more  aid  can  be  granted  for  the  assistance  of  any  young  man 
than  is  necessary  to  preserve  him  from  discouragement,  and  insure 
success  to  his  personal  exertions;  hitherto  each  Beneficiary  has 
been  required  to  give  a promissory  note  for  one  half  the  amount  al- 
lowed to  him.  Many  of  the  Beneficiaries  teach  a part  of  the  year, 
and  by  tiieir  personal  exertions  do  much  for  their  support.  The 
total  amount  of  receipts  in  cash  by  this  society  during  the  seven 
years  of  its  existence  is  g5"C>00O.  The  society  has  now  a permanent 
fund  of  ^21 ,800  and  has  afforded  assistance  to  three  hundred  and 
fifty-four  young  men.  Thirty-five  Beneficiaries  have  already  com- 
pleted their  collegiate  education.  This  Society  has  greatly  increas* 
ediu  its  resources,  and  in  its  usefulness  since  its  establishment. 


TRACT  SOCIETIES. 

(^London)  Religious  Tract  Society. 

Instituted  in  1799.  Its  object  is  the  diffusion  of  religious  know- 
ledge and  moral  instruction,  by  the  gratuitous  dispersion  or  cheap 
sale  of  varied  and  appropriate  tracts.  These  tracts  are  all  compo- 
sed on  the  principles  common  to  Christians  ; and  the  society  is  con- 
ducted by  persons  of  various  denominations.  For  the  first  fourteen 
years  after  the  establishment  of  the  society,  the  number  of  tracts 
distributed,  averaged  about  one  million  per  year. 

The  report  of  the  committee  at  the  23d  anniversary  (1823)  states, 
that  the  tracts  issued  during  the  year  was  5,222,470  ; and  that  the 
whole  number  issued  since  the  institution  of  the  society,  amounted 
to  forty-five  millions.  The  expenditure  for  the  year,  for  printing 
and  paper,  rent,  taxes,  travelling  expenses,  salaries,  and  incident- 
als, amounted  to  41,065  dollars. 


APPENDIX. 


4 


loa 


Church  of  England  Tract  Society. 

This  society  was  formed  in  1811,  at  Bristol.  “Its  object  is  to 
circulate,  in  a cheap  form,  amon  j the  poor  members  of  the  Church 
of  England,  her  homilies,  the  lives  of  her  reformers  and  martyrs — 
extracts  from  their  writings,  and  from  the  publications  of  her  bish- 
ops ; with  short  pieces  illustrative  of  the  primitive  history,  constitu- 
tion, and  discipline  of  the  Church.” 

The  yearly  reports  of  this  society  tend  to  show  that  much  good 
has  been  effected  by  its  exertions.  The  number  of  tracts  distribu- 
ted by  the  society  in  1822,  was  123,504.  The  whole  number  of 
tracts  printed,  exceeds  1,600,000. 

The  expenses  of  the  society  during  the  year  1822,  were  ^2,175. 

JN'’eto  York  Religious  Tract  Society. 

Instituted  in  1812.  The  object  of  this  societj'  is  to  awaken  the 
attention  of  the  thoughtless  and  irreligious,  to  the  subject  of  religion. 
“ To  bring  the  reader  to  the  house  of  public  worship — to  awaken 
his  conscience,  even  in  his  bed  chamber,  to  draw,  him  as  with  the 
cords  of  a man  until  he  is  placed  within  the  sound  of  the  Gospel.” 

Since  the  last  report  the  society  have  published  20  new  tracts. 
During  the  year,  162,057  English,  6,300  French,  and  6,100  Spanish 
tracts  have  been  sold  and  delivered.  Of  these,  15,305  have  been 
drawn  out  by  subscribers,  and  30,871  have  been  delivered  to  the 
Female  BrancI^  Society.  The  whole  number  of  tracts  printed  by 
the  society  since  its  formation,  is  1,307,244. 

The  income  of  the  society  for  the  year,  was  2,219  dolls.  84  cts. 
— the  expenditure,  2,143  dolls.  66  cts. 

jVcto  England  (or  American)  Tract  Society. 

Formed  at  Boston  in  1014.  Object — “ to  promote  the  interest  of 
vital  godliness  and  good  morals,  by  the  distribution  of  such  tracts,  as 
shall  be  calculated  to  receive  the  approbation' of  serious  Christians 
of  all  denominations. 

The  report  of  this  society  for  1822,  stated,  that  from  the  general 
depository  at  Andover,  there  have  been  issued  during  the  eight 
years  since  the  society  was  formed,  between  two  and  three  millions 
of  tracts.  The  whole  number  printed  was  at  that  time  2,924,000. 
The  number  of  pages  sent  the  past  year  to  the  depositories,  (of 
which  the  society  have  near  100  in  dfferent  parts  of  the  country)  is 
3,527,000.  Of  the  Christian  Almanac,  a source  of  revenue  to  the 
society,  40,000  were  sold  during  the  year. 

Religious  Tract  and  Book  Society  for  Ireland. 

This  society  was  formed  in  Ireland  in  18i4,  and  in  1820  an  aux- 
iliary was  formed  in  London,  called  the  London  Auxiliary  Society, 
in  aid  of  the  Religious  Tract  and  Book  Society  for  Ireland. 

The  object  of  this  society  is  to  furnish  the  poor  Irish  with  books 
and  t(f»cts  of  a moral,  instructive  and  religious  kind,  either  gratui- 
tously', or  at  a cheap  rate,  so  as  to  make  such  books  take  the  place 
of  immoral  books  now  in  use,  as  well  as  to  supply  those  who  do  not 
read  at  all. 

In  the  report  for  1822,  it  is  stated,  that  8,244  books  and  103,427 
tracts  have  been  sold  during  the  year.  The  expenditure  for  the 
year  had  been  11,831  dollars. 

Hartford  (Ct.)  Evangelical  Tract  Society. 

Formed  in  18 16.  The  number  of  tracts  distributed  by  the  soci- 
ety during  the  year  1823,  were  8,203 ; the  whole  number  distributed 


APPENDIX, 


191 


since  the  society  was  formed,  is  294,333.  The  amount  of  receipts 
for  the  year,  was  262  dolls.  20  cts. 

J^’ew-York  Methodist  Tract  Society. 

Formed  in  1817.  During  the  3'ear  1822  the  society  published 
ninety  thousand  tracts  ; the  expenditure  was  319  dolls.  16  cts. 

Maryland  Prayer  Book  and  Homily  Society. 

Formed  in  1818.  Since  the  society  was  organized  10,500  prayer 
books  hare  been  purchased,  of  which  number  772  have  been  gratu- 
itously distributed,  and  359  copies  have  been  sold  at  cost  prices. 
The  society  have  printed  2000  copies  each  of  the  first,  second  and 
fourth  homilies  of  the  church  as  tracts,  of  which  number  75  have 
been  distributed  and  1400  sold. 

The  Swedish  Tract  Society,  established  in  1808,  has  distributed 
one  million  fivehundred  thousand  tracts  since  its  organization.  The 
Baptist  Evangelical  Tract  Society,  established  in  1811,  has  distri- 
buted four  hundred  thousand  tracts.  The  Tract  Society  establish- 
ed in  Liverpool  in  1814,  has  already  distributed  upwards  of  two  mil- 
lion five  hundred  thousand  tracts.  Besides  the  tract  societies  men- 
tioned, there  are  numerous  others  in  various  parts  of  the  world  ; 
some  have  commenced  operations  in  Asia  and  Africa. 

Domestic  and  Foreign  Missionary  Society  of  the  Protestant 
Episcopal  Church  in  the  United  States. 

This  society  was  formed  in  1822  and  held  its  first  annual  meeting 
at  Philadelphia  May  20th,  1823.  For  the  first  year  it  has  been  the 
leading  object  with  the  committee  of  the  Society  to  prepare  for 
future  efforts,  auxiliary  Societies  have  been  established,  agents  to 
make  known  the  object  and  increase  the  funds  of  the  Society  have 
been  sent  into  several  of  the  eastern  western  and  southern  states. 
The  disposable  funds  are  3,790  dolls,  there  is  also  a permanent  fund 
of  1 ,206  dolls,  arising  from  twenty  per  cent,  of  all  money  coming 
into  the  treasury. 


* 


P x~ 


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